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Text -- Jude 1:1-8 (NET)

Strongs On/Off
Context
Salutation
1:1 From Jude, a slave of Jesus Christ and brother of James, to those who are called, wrapped in the love of God the Father and kept for Jesus Christ. 1:2 May mercy, peace, and love be lavished on you!
Condemnation of the False Teachers
1:3 Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints. 1:4 For certain men have secretly slipped in among you– men who long ago were marked out for the condemnation I am about to describe– ungodly men who have turned the grace of our God into a license for evil and who deny our only Master and Lord, Jesus Christ. 1:5 Now I desire to remind you (even though you have been fully informed of these facts once for all) that Jesus, having saved the people out of the land of Egypt, later destroyed those who did not believe. 1:6 You also know that the angels who did not keep within their proper domain but abandoned their own place of residence, he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day. 1:7 So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment of eternal fire. 1:8 Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Egypt descendants of Mizraim
 · Gomorrah an ancient city known for its sin whose ruins are said to be visible from the Masada,a town destroyed with Sodom by burning sulphur
 · James a son of Zebedee; brother of John; an apostle,a son of Alpheus; an apostle,a brother of Jesus; writer of the epistle of James,the father (or brother) of the apostle Judas
 · Judas a son of Mary and Joseph; half-brother of Jesus)
 · Jude a son of Mary and Joseph; half-brother of Jesus)
 · Sodom an ancient town somewhere in the region of the Dead Sea that God destroyed with burning sulphur,a town 25 km south of Gomorrah and Masada


Dictionary Themes and Topics: PETER, THE SECOND EPISTLE OF | Judgment, The final | Jude | JUDE, THE EPISTLE OF | JUDE, EPISTLE OF | Grace of God | God | GNOSTICISM | Eternal death | ESCHATOLOGY OF THE NEW TESTAMENT, VI-X | DAY OF THE LORD (YAHWEH) | Call | CRIME; CRIMES | CONTEND; CONTENTION | CONDEMN; CONDEMNATION | COMMON | CHAIN; CHAINS | Blessing | BRETHREN OF THE LORD | APOSTASY; APOSTATE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jud 1:1 - -- Servant ( doulos ). Precisely as James (Jam 1:1), only James added kuriou (Lord).

Servant ( doulos ).

Precisely as James (Jam 1:1), only James added kuriou (Lord).

Robertson: Jud 1:1 - -- Brother of James ( adelphos Iakōbou ). Thus Jude identifies himself. But not the "Judas of James"(Luk 6:16; Act 1:13).

Brother of James ( adelphos Iakōbou ).

Thus Jude identifies himself. But not the "Judas of James"(Luk 6:16; Act 1:13).

Robertson: Jud 1:1 - -- To them that are called ( tois - klētois ). But this translation (treating klētois as a substantive like Rom 1:6; 1Co 1:24) is by no means cer...

To them that are called ( tois - klētois ).

But this translation (treating klētois as a substantive like Rom 1:6; 1Co 1:24) is by no means certain as two participles come in between tois and klētois . Klētois may be in the predicate position (being called), not attributive. But see 1Pe 1:1.

Robertson: Jud 1:1 - -- Beloved in God the Father ( en theōi patri ēgapēmenois ). Perfect passive participle of agapaō , but no precise parallel to this use of en ...

Beloved in God the Father ( en theōi patri ēgapēmenois ).

Perfect passive participle of agapaō , but no precise parallel to this use of en with agapaō .

Robertson: Jud 1:1 - -- Kept for Jesus Christ ( Iēsou Christōi tetērēmenois ). Perfect passive participle again with dative, unless it is the instrumental, "kept by ...

Kept for Jesus Christ ( Iēsou Christōi tetērēmenois ).

Perfect passive participle again with dative, unless it is the instrumental, "kept by Jesus Christ,"a quite possible interpretation.

Robertson: Jud 1:2 - -- Be multiplied ( plēthuntheiē ). First aorist passive optative of plēthunō as in 1Pe 1:2; 2Pe 1:2.

Be multiplied ( plēthuntheiē ).

First aorist passive optative of plēthunō as in 1Pe 1:2; 2Pe 1:2.

Robertson: Jud 1:3 - -- Beloved ( agapētoi ). As in 3Jo 1:2.

Beloved ( agapētoi ).

As in 3Jo 1:2.

Robertson: Jud 1:3 - -- All diligence ( pāsan spoudēn ). As in 2Pe 1:5.

All diligence ( pāsan spoudēn ).

As in 2Pe 1:5.

Robertson: Jud 1:3 - -- Of our common salvation ( peri tēs koinēs hēmōn sōtērias ). See this use of koinos (common to all) in Tit 1:4 with pistis , while in 2P...

Of our common salvation ( peri tēs koinēs hēmōn sōtērias ).

See this use of koinos (common to all) in Tit 1:4 with pistis , while in 2Pe 1:1 we have isotimon pistin , which see.

Robertson: Jud 1:3 - -- I was constrained ( anagkēn eschon ). "I had necessity"like Luk 14:18; Heb 7:27.

I was constrained ( anagkēn eschon ).

"I had necessity"like Luk 14:18; Heb 7:27.

Robertson: Jud 1:3 - -- To contend earnestly ( epagōnizesthai ). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (epi ) striving...

To contend earnestly ( epagōnizesthai ).

Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (epi ) striving to the already strong agōnizesthai (agōn contest). Cf. 1Ti 6:12 agōnizou ton kalon agōna .

Robertson: Jud 1:3 - -- For the faith ( tēi - pistei ). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Jud 1:20; Gal...

For the faith ( tēi - pistei ).

Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Jud 1:20; Gal 1:23; Gal 3:23; Phi 1:27.

Robertson: Jud 1:3 - -- Once for all delivered ( hapax paradotheisēi ). First aorist passive participle feminine dative singular of paradidōmi , for which see 2Pe 2:21. ...

Once for all delivered ( hapax paradotheisēi ).

First aorist passive participle feminine dative singular of paradidōmi , for which see 2Pe 2:21. See also 2Th 2:15; 1Co 11:2; 1Ti 6:20.

Robertson: Jud 1:4 - -- Are crept in ( pareiseduēsan ). Second aorist passive indicative of pareisduō (̇nō ), late (Hippocrates, Plutarch, etc.) compound of para ...

Are crept in ( pareiseduēsan ).

Second aorist passive indicative of pareisduō (̇nō ), late (Hippocrates, Plutarch, etc.) compound of para (beside) and eis (in) and duō to sink or plunge, so to slip in secretly as if by a side door, here only in N.T.

Robertson: Jud 1:4 - -- Set forth ( progegrammenoi ). Perfect passive participle of prographō , to write of beforehand, for which verb see Gal 3:1; Rom 15:4.

Set forth ( progegrammenoi ).

Perfect passive participle of prographō , to write of beforehand, for which verb see Gal 3:1; Rom 15:4.

Robertson: Jud 1:4 - -- Unto this condemnation ( eis touto to krima ). See 2Pe 2:3 for krima and ekpalai . Palai here apparently alludes to Jud 1:14, Jud 1:15 (Enoch).

Unto this condemnation ( eis touto to krima ).

See 2Pe 2:3 for krima and ekpalai . Palai here apparently alludes to Jud 1:14, Jud 1:15 (Enoch).

Robertson: Jud 1:4 - -- Ungodly men ( asebeis ). Keynote of the Epistle (Mayor), in Jud 1:15 again as in 2Pe 2:5; 2Pe 3:7.

Ungodly men ( asebeis ).

Keynote of the Epistle (Mayor), in Jud 1:15 again as in 2Pe 2:5; 2Pe 3:7.

Robertson: Jud 1:4 - -- Turning ( metatithentes ). Present active participle of metatithēmi , to change, for which verb see Gal 1:6. For the change of "grace"(charita ) i...

Turning ( metatithentes ).

Present active participle of metatithēmi , to change, for which verb see Gal 1:6. For the change of "grace"(charita ) into "lasciviousness"(eis aselgeian ) see 1Pe 2:16; 1Pe 4:3; 2Pe 2:19; 2Pe 3:16.

Robertson: Jud 1:4 - -- Our only Master and Lord ( ton monon despotēn kai kurion hēmōn ). For the force of the one article for one person see note on 2Pe 1:1. For desp...

Our only Master and Lord ( ton monon despotēn kai kurion hēmōn ).

For the force of the one article for one person see note on 2Pe 1:1. For despotēn of Christ see 2Pe 2:1.

Robertson: Jud 1:4 - -- Denying ( arnoumenoi ). So 2Pe 2:1. See also Mat 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22.

Denying ( arnoumenoi ).

So 2Pe 2:1. See also Mat 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22.

Robertson: Jud 1:5 - -- To put you in remembrance ( hupomnēsai ). See 2Pe 1:12 hupomimnēskein (present active infinitive there, first aorist active infinitive here).

To put you in remembrance ( hupomnēsai ).

See 2Pe 1:12 hupomimnēskein (present active infinitive there, first aorist active infinitive here).

Robertson: Jud 1:5 - -- Though ye know all things once for all ( eidotas hapax panta ). Concessive perfect (sense of present) active participle as in 2Pe 1:12, but without k...

Though ye know all things once for all ( eidotas hapax panta ).

Concessive perfect (sense of present) active participle as in 2Pe 1:12, but without kaiper .

Robertson: Jud 1:5 - -- The Lord ( kurios ). Some MSS. add Iēsous . The use of kurios here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. ( Adu...

The Lord ( kurios ).

Some MSS. add Iēsous . The use of kurios here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. ( Adumbr. p. 133) explains, Exo 23:20, by ho mustikos ekeinos aggelos Iēsous (that mystical angel Jesus). For the mystic reference to Christ see 1Co 10:4, 1Co 10:9; Heb 11:26. Some MSS. here add theos instead of Iēsous .

Robertson: Jud 1:5 - -- Afterward ( to deuteron ). Adverbial accusative, "the second time."After having saved the people out of Egypt.

Afterward ( to deuteron ).

Adverbial accusative, "the second time."After having saved the people out of Egypt.

Robertson: Jud 1:5 - -- Destroyed ( apōlesen ). First aorist active indicative of apollumi , old verb, to destroy.

Destroyed ( apōlesen ).

First aorist active indicative of apollumi , old verb, to destroy.

Robertson: Jud 1:5 - -- Them that believed not ( tous mē pisteusantas ). First aorist active articular participle of pisteuō . The reference is to Num 14:27-37, when all...

Them that believed not ( tous mē pisteusantas ).

First aorist active articular participle of pisteuō . The reference is to Num 14:27-37, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude is not in 2 Peter, but is discussed in 1Co 10:5-11; Heb 3:18-4:2.

Robertson: Jud 1:6 - -- And angels ( aggelous de ). The second example in Jude, the fallen angels, accusative case after tetērēken (perfect active indicative of tēre...

And angels ( aggelous de ).

The second example in Jude, the fallen angels, accusative case after tetērēken (perfect active indicative of tēreō , for which verb see 2Pe 2:4, 2Pe 2:7) at the end of the verse (two emphatic positions, beginning and end of the clause).

Robertson: Jud 1:6 - -- Kept not ( mē tērēsantas ). First aorist active participle with negative mē , with play on "kept not"and "he hath kept."

Kept not ( mē tērēsantas ).

First aorist active participle with negative mē , with play on "kept not"and "he hath kept."

Robertson: Jud 1:6 - -- Principality ( archēn ). Literally, "beginning,""rule,"(first place of power as in 1Co 15:24; Rom 8:38). In Act 10:11 it is used for "corners"(begi...

Principality ( archēn ).

Literally, "beginning,""rule,"(first place of power as in 1Co 15:24; Rom 8:38). In Act 10:11 it is used for "corners"(beginnings) of the sheet. In Eph 6:12 the word is used for evil angels. See Deu 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.

Robertson: Jud 1:6 - -- But left ( alla apolipontas ). Second aorist active participle of apoleipō , old verb, to leave behind (2Ti 4:13, 2Ti 4:20).

But left ( alla apolipontas ).

Second aorist active participle of apoleipō , old verb, to leave behind (2Ti 4:13, 2Ti 4:20).

Robertson: Jud 1:6 - -- Their own proper habitation ( to idion oikētērion ). Old word for dwelling-place (from oikētēr , dweller at home, from oikos ), in N.T. only...

Their own proper habitation ( to idion oikētērion ).

Old word for dwelling-place (from oikētēr , dweller at home, from oikos ), in N.T. only here and 2Co 5:2 (the body as the abode of the spirit).

Robertson: Jud 1:6 - -- In everlasting bonds ( desmois aidiois ). Either locative (in) or instrumental (by, with). Aidios (from aei , always), old adjective, in N.T. only ...

In everlasting bonds ( desmois aidiois ).

Either locative (in) or instrumental (by, with). Aidios (from aei , always), old adjective, in N.T. only here and Rom 1:20 (of God’ s power and deity). It is synonymous with aiōnios (Mat 25:46). Mayor terms aidios an Aristotelian word, while aiōnios is Platonic.

Robertson: Jud 1:6 - -- Under darkness ( hupo zophon ). See 2Pe 2:4 for zophos . In Wisdom 17:2 we find desmioi skotous (prisoners of darkness).

Under darkness ( hupo zophon ).

See 2Pe 2:4 for zophos . In Wisdom 17:2 we find desmioi skotous (prisoners of darkness).

Robertson: Jud 1:6 - -- Great ( megalēs ). Not in 2Pe 2:9, which see note for discussion.

Great ( megalēs ).

Not in 2Pe 2:9, which see note for discussion.

Robertson: Jud 1:7 - -- Even as ( hōs ). Just "as."The third instance (Jude passes by the deluge) in Jude, the cities of the plain.

Even as ( hōs ).

Just "as."The third instance (Jude passes by the deluge) in Jude, the cities of the plain.

Robertson: Jud 1:7 - -- The cities about them ( hai peri autas poleis ). These were also included, Admah and Zeboiim (Deu 29:23; Hos 11:8). Zoar, the other city, was spared.

The cities about them ( hai peri autas poleis ).

These were also included, Admah and Zeboiim (Deu 29:23; Hos 11:8). Zoar, the other city, was spared.

Robertson: Jud 1:7 - -- In like manner ( ton homoion tropon ). Adverbial accusative (cf. hōs ). Like the fallen angels.

In like manner ( ton homoion tropon ).

Adverbial accusative (cf. hōs ). Like the fallen angels.

Robertson: Jud 1:7 - -- Having given themselves over to fornication ( ekporneusasai ). First aorist active participle feminine plural of ekporneuō , late and rare compound...

Having given themselves over to fornication ( ekporneusasai ).

First aorist active participle feminine plural of ekporneuō , late and rare compound (perfective use of ek , outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. aselgeian in Jud 1:4.

Robertson: Jud 1:7 - -- Strange flesh ( sarkos heteras ). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Rom 1:...

Strange flesh ( sarkos heteras ).

Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Rom 1:27) for which the very word "sodomy"is used (Gen 19:4-11). The pronoun heteras (other, strange) is not in 2Pe 2:10.

Robertson: Jud 1:7 - -- Are set forth ( prokeintai ). Present middle indicative of prokeimai , old verb, to lie before, as in Heb 12:1.

Are set forth ( prokeintai ).

Present middle indicative of prokeimai , old verb, to lie before, as in Heb 12:1.

Robertson: Jud 1:7 - -- As an example ( deigma ). Predicate nominative of deigma , old word (from deiknumi to show), here only in N.T., sample, specimen. 2Pe 2:6 has hupod...

As an example ( deigma ).

Predicate nominative of deigma , old word (from deiknumi to show), here only in N.T., sample, specimen. 2Pe 2:6 has hupodeigma (pattern).

Robertson: Jud 1:7 - -- Suffering ( hupechousai ). Present active participle of hupechō , old compound, to hold under, often with dikēn (right, justice, sentence 2Th 1...

Suffering ( hupechousai ).

Present active participle of hupechō , old compound, to hold under, often with dikēn (right, justice, sentence 2Th 1:9) to suffer sentence (punishment), here only in N.T.

Robertson: Jud 1:7 - -- Of eternal fire ( puros aiōniou ). Like desmois aidiois in Jud 1:7. Cf. the hell of fire (Mat 5:22) and also Mat 25:46. Jude has no mention of Lo...

Of eternal fire ( puros aiōniou ).

Like desmois aidiois in Jud 1:7. Cf. the hell of fire (Mat 5:22) and also Mat 25:46. Jude has no mention of Lot.

Robertson: Jud 1:8 - -- Yet ( mentoi ). See Joh 4:27. In spite of these warnings.

Yet ( mentoi ).

See Joh 4:27. In spite of these warnings.

Robertson: Jud 1:8 - -- In like manner ( homoiōs ). Like the cities of the plain.

In like manner ( homoiōs ).

Like the cities of the plain.

Robertson: Jud 1:8 - -- These also ( kai houtoi ). The false teachers of Jud 1:4.

These also ( kai houtoi ).

The false teachers of Jud 1:4.

Robertson: Jud 1:8 - -- In their dreamings ( enupniazomenoi ). Present middle participle of enupniazō , to dream (from enupnion dream, Act 2:17, from en and hupnos , i...

In their dreamings ( enupniazomenoi ).

Present middle participle of enupniazō , to dream (from enupnion dream, Act 2:17, from en and hupnos , in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Col 2:18.

Robertson: Jud 1:8 - -- Defile ( miainousin ). Present active indicative of minainō , old verb, to stain, with sin (Tit 1:15) as here. 2Pe 2:10 has miasmou .

Defile ( miainousin ).

Present active indicative of minainō , old verb, to stain, with sin (Tit 1:15) as here. 2Pe 2:10 has miasmou .

Robertson: Jud 1:8 - -- Set at nought ( athetousin ). Present active indicative of atheteō , to annul. Both kuriotēs (dominion) and doxai (dignities) occur in 2Pe 2:...

Set at nought ( athetousin ).

Present active indicative of atheteō , to annul. Both kuriotēs (dominion) and doxai (dignities) occur in 2Pe 2:10; see note for discussion.

Vincent: Jud 1:1 - -- Jude Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of t...

Jude

Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of the church at Jerusalem. He is named among the brethren of the Lord. Mat 13:55; Mar 6:3.

Vincent: Jud 1:1 - -- Servant He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Jud ...

Servant

He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Jud 1:17, Jud 1:18 : " The apostles of our Lord Jesus Christ, how that they said," etc. We are told that Christ's brethren did not believe on him (Joh 7:5); and in Acts 1 the brethren of Jesus (Joh 1:14) are mentioned in a way which seems to separate them from the apostles. Δοῦλος , bond-servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2 Peter.

Vincent: Jud 1:1 - -- Brother of James That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind...

Brother of James

That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to the spiritual (see Luk 11:27, Luk 11:28), and that such a designation would, as Dean Alford remarks, " have been in harmony with those later and superstitious feelings with which the next and following ages regarded the Lord's earthly relatives." He would shrink from emphasizing a distinction to which none of the other disciples or apostles could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that James likewise avoids such a designation.

Vincent: Jud 1:1 - -- Kept See on 1Pe 1:4. Compare Joh 17:6, Joh 17:12.

Kept

See on 1Pe 1:4. Compare Joh 17:6, Joh 17:12.

Vincent: Jud 1:1 - -- In Jesus Christ ( Ἰησοῦ Χριστῷ ) The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Ch...

In Jesus Christ ( Ἰησοῦ Χριστῷ )

The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Christ committed them (Joh 17:11). Compare 1Th 5:23; Phi 1:6, Phi 1:10.

Vincent: Jud 1:2 - -- Love Peculiar to Jude in salutation.

Love

Peculiar to Jude in salutation.

Vincent: Jud 1:3 - -- Beloved Occurring at the beginning of an epistle only here and 3Jo 1:2.

Beloved

Occurring at the beginning of an epistle only here and 3Jo 1:2.

Vincent: Jud 1:3 - -- When I gave all diligence ( πᾶσαν σπουδὴν ποιούμενος ) Lit., making all diligence; the phrase found only here. In H...

When I gave all diligence ( πᾶσαν σπουδὴν ποιούμενος )

Lit., making all diligence; the phrase found only here. In Heb 6:11, we find " shew diligence" (ἐνδεικνυσθαι ) ; and in 2Pe 1:5, " adding diligence." See note there.

Vincent: Jud 1:3 - -- The common salvation The best texts add ἡμῶν , of us . So Rev., " our common salvation."

The common salvation

The best texts add ἡμῶν , of us . So Rev., " our common salvation."

Vincent: Jud 1:3 - -- It was needful ( ἀνάγκην ἔσχον ) Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.

It was needful ( ἀνάγκην ἔσχον )

Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.

Vincent: Jud 1:3 - -- Earnestly contend ( ἐπαγωνίζεσθαι ) Only here in New Testament.

Earnestly contend ( ἐπαγωνίζεσθαι )

Only here in New Testament.

Vincent: Jud 1:3 - -- The faith The sum of what Christians believe. See on Act 6:7.

The faith

The sum of what Christians believe. See on Act 6:7.

Vincent: Jud 1:3 - -- Once ( ἅπαξ ) Not formerly, but once for all. So Rev., " No other faith will be given," says Bengel.

Once ( ἅπαξ )

Not formerly, but once for all. So Rev., " No other faith will be given," says Bengel.

Vincent: Jud 1:4 - -- With the whole verse compare 2Pe 2:1. Crept in unawares ( παρεισέδυσαν ) Rev., privily. See on 2Pe 2:1. The verb means to get i...

With the whole verse compare 2Pe 2:1.

Crept in unawares ( παρεισέδυσαν )

Rev., privily. See on 2Pe 2:1. The verb means to get in by the side (παρά ), to slip in by a side-door. Only here in New Testament.

Vincent: Jud 1:4 - -- Ordained ( προγεγραμμένοι ) The meaning is in dispute. The word occurs four times in New Testament. In two of these instances π...

Ordained ( προγεγραμμένοι )

The meaning is in dispute. The word occurs four times in New Testament. In two of these instances πρό has clearly the temporal sense before (Rom 15:4; Eph 3:3). In Gal 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jud 1:14, Jud 1:15. So the American Rev.

Vincent: Jud 1:4 - -- Lasciviousness See on 1Pe 4:3.

Lasciviousness

See on 1Pe 4:3.

Vincent: Jud 1:4 - -- Lord God God is omitted in the best texts. On Lord (δεσπότην ) , see on 2Pe 2:1.

Lord God

God is omitted in the best texts. On Lord (δεσπότην ) , see on 2Pe 2:1.

Vincent: Jud 1:5 - -- Ye once knew ( εἰδότας ἅπαξ ) Entirely wrong. The participle is to be rendered as present, and the once is not formerly, b...

Ye once knew ( εἰδότας ἅπαξ )

Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as Jud 1:3. So Rev., rightly, though ye know all things once for all.

Vincent: Jud 1:6 - -- First estate ( ἀρχὴν ) The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebre...

First estate ( ἀρχὴν )

The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Rom 8:38); rule (1Co 15:24). Compare Luk 12:11, magistrates; Rev., rulers; and Luk 20:20, power. Rev., rule. A peculiar use of the word occurs at Act 10:11, " the sheet knit at the four corners (ἀρχαῖς );" the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Rom 8:38; Eph 1:21; so that this term would be appropriate to designate their dignity, which they forsook.

Vincent: Jud 1:6 - -- Habitation ( οἰκητήριον ) Only here and 2Co 5:2.

Habitation ( οἰκητήριον )

Only here and 2Co 5:2.

Vincent: Jud 1:6 - -- Everlasting ( ἀΐδίοις ) Only here and Rom 1:20. For a longer form ἀείδιος , from ἀεί , always.

Everlasting ( ἀΐδίοις )

Only here and Rom 1:20. For a longer form ἀείδιος , from ἀεί , always.

Vincent: Jud 1:6 - -- Under darkness ( ὕπο ζόφον ) Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2P...

Under darkness ( ὕπο ζόφον )

Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2Pe 2:4. Compare Hesiod:

" There the Titanian gods, to murky gloom

Condemned by will of cloud-collecting Jove,

Lie hid in region foul."

Theogony , v., 729.

Vincent: Jud 1:7 - -- The cities about them Admah and Zeboim. Deu 29:23; Hos 11:8.

The cities about them

Admah and Zeboim. Deu 29:23; Hos 11:8.

Vincent: Jud 1:7 - -- Giving themselves over to fornication ( ἐκπορνεύσασαι ) Rev., more strictly, having given, etc. Only here in New Testament. Th...

Giving themselves over to fornication ( ἐκπορνεύσασαι )

Rev., more strictly, having given, etc. Only here in New Testament. The force of ἐκ is out and out; giving themselves up utterly. See on followed , 2Pe 1:16.

Vincent: Jud 1:7 - -- Going after ( ἀπελθοῦσαι ὀπίσω ) The aorist participle. Rev., having gone. The phrase occurs Mar 1:20; James and John le...

Going after ( ἀπελθοῦσαι ὀπίσω )

The aorist participle. Rev., having gone. The phrase occurs Mar 1:20; James and John leaving their father and going after Jesus. " The world is gone after him" (Joh 12:19). Here metaphorical. The force of ἀπό is away; turning away from purity, and going after strange flesh.

Vincent: Jud 1:7 - -- Strange flesh Compare 2Pe 2:10; and see Rom 1:27; Lev 18:22, Lev 18:23. Also Jowett's introduction to Plato's " Symposium ;" Plato's " Laws , " ...

Strange flesh

Compare 2Pe 2:10; and see Rom 1:27; Lev 18:22, Lev 18:23. Also Jowett's introduction to Plato's " Symposium ;" Plato's " Laws , " viii., 836, 841; Döllinger, " The Gentile and the Jew," Darnell's trans., ii., 238 sq.

Vincent: Jud 1:7 - -- Are set forth ( πρόκεινται ) The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corps...

Are set forth ( πρόκεινται )

The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.

Vincent: Jud 1:7 - -- As an example ( δεῖγμα ) Only here in New Testament. From δείκνυμι , to display or exhibit; something, therefore, which is h...

As an example ( δεῖγμα )

Only here in New Testament. From δείκνυμι , to display or exhibit; something, therefore, which is held up to view as a warning.

Vincent: Jud 1:7 - -- Suffering the vengeance of eternal fire ( πυρὸς αἰωνίου δίκην ὑπέχουσαι ) Rev., rightly, substitutes punis...

Suffering the vengeance of eternal fire ( πυρὸς αἰωνίου δίκην ὑπέχουσαι )

Rev., rightly, substitutes punishment for vengeance, since δίκη carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. " A destruction so utter and so permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day" (Lumby). Suffering (ὑπέχουσαι ) . Only here in New Testament. The participle is present, indicating that they are suffering to this day the punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

Vincent: Jud 1:8 - -- Yet ( μέντοι ) Not rendered by A. V., but expressing that though they have these fearful examples before them, yet they persist in thei...

Yet ( μέντοι )

Not rendered by A. V., but expressing that though they have these fearful examples before them, yet they persist in their sin.

Vincent: Jud 1:8 - -- Dominion - dignities ( κυριότητα - δόξας ) It is not easy to determine the exact meaning of these two terms. Κυριότη...

Dominion - dignities ( κυριότητα - δόξας )

It is not easy to determine the exact meaning of these two terms. Κυριότης , dominion, occurs in three other passages, Eph 1:21; Col 1:16; 2Pe 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2Pe 2:10.

Wesley: Jud 1:1 - -- The highest glory which any, either angel or man, can aspire to. The word servant, under the old covenant, was adapted to the spirit of fear and bonda...

The highest glory which any, either angel or man, can aspire to. The word servant, under the old covenant, was adapted to the spirit of fear and bondage that clave to that dispensation. But when the time appointed of the Father was come, for the sending of his Son to redeem them that were under the law, the word servant (used by the apostles concerning themselves and all the children of God) signified one that, having the Spirit of adoption, is made free by the Son of God. His being a servant is the fruit and perfection of his being a son. And whenever the throne of God and of the Lamb shall be in the new Jerusalem, then will it be indeed that "his servants shall serve him," Rev 22:3.

Wesley: Jud 1:1 - -- St. James was the more eminent, usually styled, "the brother of the Lord." To them that are beloved - The conclusion, Jud 1:21, exactly answers the in...

St. James was the more eminent, usually styled, "the brother of the Lord." To them that are beloved - The conclusion, Jud 1:21, exactly answers the introduction.

Wesley: Jud 1:1 - -- So both the spring and the accomplishment of salvation are pointed out. This is premised, lest any of them should be discouraged by the terrible thing...

So both the spring and the accomplishment of salvation are pointed out. This is premised, lest any of them should be discouraged by the terrible things which are afterwards mentioned.

Wesley: Jud 1:1 - -- To receive the whole blessing of God, in time and eternity.

To receive the whole blessing of God, in time and eternity.

Wesley: Jud 1:3 - -- Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning.

Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning.

Wesley: Jud 1:3 - -- Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul.

Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul.

Wesley: Jud 1:3 - -- All the fundamental truths.

All the fundamental truths.

Wesley: Jud 1:3 - -- By God, to remain unvaried for ever.

By God, to remain unvaried for ever.

Wesley: Jud 1:4 - -- Even as early as Enoch; of whom it was foretold, that by their wilful sins they would incur this condemnation.

Even as early as Enoch; of whom it was foretold, that by their wilful sins they would incur this condemnation.

Wesley: Jud 1:4 - -- Revealed in the gospel.

Revealed in the gospel.

Wesley: Jud 1:4 - -- Into an occasion of more abandoned wickedness.

Into an occasion of more abandoned wickedness.

Wesley: Jud 1:5 - -- The far greater part of that very people whom he had once saved. Let none therefore presume upon past mercies, as if he was now out of danger.

The far greater part of that very people whom he had once saved. Let none therefore presume upon past mercies, as if he was now out of danger.

Wesley: Jud 1:6 - -- Once assigned them under the Son of God.

Once assigned them under the Son of God.

Wesley: Jud 1:6 - -- Then properly their own, by the free gift of God.

Then properly their own, by the free gift of God.

Wesley: Jud 1:6 - -- Delivered to be kept.

Delivered to be kept.

Wesley: Jud 1:6 - -- O how unlike their own habitation! When these fallen angels came out of the hands of God, they were holy; else God made that which was evil: and being...

O how unlike their own habitation! When these fallen angels came out of the hands of God, they were holy; else God made that which was evil: and being holy, they were beloved of God; else he hated the image of his own spotless purity. But now he loves them no more; they are doomed to endless destruction. (for if he loved them still, he would love what is sinful:) and both his former love, and his present righteous and eternal displeasure towards the same work of his own hands, are because he changeth not; because he invariably loveth righteousness, and hateth iniquity. 2Pe 2:4.

Wesley: Jud 1:7 - -- The word here means, unnatural lusts. Are set forth as an example, suffering the vengeance of eternal fire - That is, the vengeance which they suffere...

The word here means, unnatural lusts. Are set forth as an example, suffering the vengeance of eternal fire - That is, the vengeance which they suffered is an example or a type of eternal fire.

Wesley: Jud 1:8 - -- Sleeping and dreaming all their lives.

Sleeping and dreaming all their lives.

Wesley: Jud 1:8 - -- Those that are invested with it by Christ, and made by him the overseers of his flock.

Those that are invested with it by Christ, and made by him the overseers of his flock.

Wesley: Jud 1:8 - -- The apostle does not seem to speak of worldly dignities. These they had "in admiration for the sake of gain," Jud 1:16; but those holy men, who for th...

The apostle does not seem to speak of worldly dignities. These they had "in admiration for the sake of gain," Jud 1:16; but those holy men, who for the purity of their lives, the soundness of their doctrine, and the greatness of their labours in the work of the ministry, were truly honourable before God and all good men; and who were grossly vilified by those who turned the grace of God into lasciviousness. Probably they were the impure followers of Simon Magus, the same with the Gnostics and Nicolaitans, Rev 2:15. 2Pe 2:10.

JFB: Jud 1:1 - -- As His minister and apostle.

As His minister and apostle.

JFB: Jud 1:1 - -- Who was more widely known as bishop of Jerusalem and "brother of the Lord" (that is, either cousin, or stepbrother, being son of Joseph by a former ma...

Who was more widely known as bishop of Jerusalem and "brother of the Lord" (that is, either cousin, or stepbrother, being son of Joseph by a former marriage; for ancient traditions universally agree that Mary, Jesus' mother, continued perpetually a virgin). Jude therefore calls himself modestly "brother of James." See my Introduction.

JFB: Jud 1:1 - -- The oldest manuscripts and versions, ORIGEN, LUCIFER, and others read, "beloved" for sanctified. If English Version be read, compare Col 1:12; 1Pe 1:2...

The oldest manuscripts and versions, ORIGEN, LUCIFER, and others read, "beloved" for sanctified. If English Version be read, compare Col 1:12; 1Pe 1:2. The Greek is not "by," but "in." God the Father's love is the element IN which they are "beloved." Thus the conclusion, Jud 1:21, corresponds, "Keep yourselves in the love of God." Compare "beloved of the Lord" 2Th 2:13.

JFB: Jud 1:1 - -- "kept." Translate not "in," but as Greek, "FOR Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Ch...

"kept." Translate not "in," but as Greek, "FOR Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Christ," against the day of His coming. Jude, beforehand, mentions the source and guarantee for the final accomplishment of believers' salvation; lest they should be disheartened by the dreadful evils which he proceeds to announce [BENGEL].

JFB: Jud 1:1 - -- Predicated of "them that are beloved in God the Father, and preserved in Jesus Christ: who are called." God's effectual calling in the exercise of His...

Predicated of "them that are beloved in God the Father, and preserved in Jesus Christ: who are called." God's effectual calling in the exercise of His divine prerogative, guarantees their eternal safety.

JFB: Jud 1:2 - -- In a time of wretchedness. Therefore mercy stands first; the mercy of Christ (Jud 1:21).

In a time of wretchedness. Therefore mercy stands first; the mercy of Christ (Jud 1:21).

JFB: Jud 1:2 - -- In the Holy Ghost (Jud 1:20).

In the Holy Ghost (Jud 1:20).

JFB: Jud 1:2 - -- Of God (Jud 1:21). The three answer to the divine Trinity.

Of God (Jud 1:21). The three answer to the divine Trinity.

JFB: Jud 1:2 - -- In you and towards you.

In you and towards you.

JFB: Jud 1:3 - -- Design of the Epistle (compare Jud 1:20-21).

Design of the Epistle (compare Jud 1:20-21).

JFB: Jud 1:3 - -- (2Pe 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have ...

(2Pe 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure.

JFB: Jud 1:3 - -- Wrought by Christ. Compare Note, see on 2Pe 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms...

Wrought by Christ. Compare Note, see on 2Pe 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears.

JFB: Jud 1:3 - -- Rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the...

Rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jud 1:4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils.

JFB: Jud 1:3 - -- Compare Phi 1:27, "striving together for the faith of the Gospel."

Compare Phi 1:27, "striving together for the faith of the Gospel."

JFB: Jud 1:3 - -- Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jud 1:4). Beli...

Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jud 1:4). Believers, like Nehemiah's workmen (Neh 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes.

JFB: Jud 1:3 - -- All Christians, holy (that is, consecrated to God) by their calling, and in God's design.

All Christians, holy (that is, consecrated to God) by their calling, and in God's design.

JFB: Jud 1:4 - -- Implying disparagement.

Implying disparagement.

JFB: Jud 1:4 - -- Stealthily and unlawfully. See on 2Pe 2:1, "privily shall bring in damnable heresies."

Stealthily and unlawfully. See on 2Pe 2:1, "privily shall bring in damnable heresies."

JFB: Jud 1:4 - -- Greek, "forewritten," namely, in Peter's prophecy Jud 1:17-18; and in Paul's before that, 1Ti 4:1; 2Ti 3:1; and by implication in the judgments which ...

Greek, "forewritten," namely, in Peter's prophecy Jud 1:17-18; and in Paul's before that, 1Ti 4:1; 2Ti 3:1; and by implication in the judgments which overtook the apostate angels. The disobedient Israelites, Sodom and Gomorrah, Balaam and Core, and which are written "for an example" (Jud 1:7, and Jud 1:5-6, Jud 1:11). God's eternal character as the Punisher of sin, as set forth in Scripture "of old," is the ground on which such apostate characters are ordained to condemnation. Scripture is the reflection of God's book of life in which believers are "written among the living." "Forewritten" is applied also in Rom 15:4 to the things written in Scripture. Scripture itself reflects God's character from everlasting, which is the ground of His decrees from everlasting. BENGEL explains it as an abbreviated phrase for, "They were of old foretold by Enoch (Jud 1:14, who did not write his prophecies), and afterwards marked out by the written word."

JFB: Jud 1:4 - -- Jude graphically puts their judgment as it were present before the eyes, "THIS." Enoch's prophecy comprises the "ungodly men" of the last days before ...

Jude graphically puts their judgment as it were present before the eyes, "THIS." Enoch's prophecy comprises the "ungodly men" of the last days before Christ's coming to judgment, as well as their forerunners, the "ungodly men" before the flood, the type of the last judgment (Mat 24:37-39; 2Pe 3:3-7). The disposition and the doom of both correspond.

JFB: Jud 1:4 - -- A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity...

A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity of those who turn the Gospel state of grace and liberty into a ground of licentiousness, as if their exemption from the law gave them a license to sin.

JFB: Jud 1:4 - -- The oldest manuscripts, versions, and Fathers omit "God," which follows in English Version. Translate as the Greek, "the only Master"; here used of Je...

The oldest manuscripts, versions, and Fathers omit "God," which follows in English Version. Translate as the Greek, "the only Master"; here used of Jesus Christ, who is at once Master and "Lord" (a different Greek word). See on 2Pe 2:1. By virtue of Christ's perfect oneness with the Father, He, as well as the Father, is termed "the ONLY" God and "MASTER." Greek, "Master," implies God's absolute ownership to dispose of His creatures as He likes.

JFB: Jud 1:5 - -- (Heb 3:16; Heb 4:13.)

JFB: Jud 1:5 - -- Other oldest manuscripts and Vulgate read, "But"; in contrast to the ungodly Jud 1:4.

Other oldest manuscripts and Vulgate read, "But"; in contrast to the ungodly Jud 1:4.

JFB: Jud 1:5 - -- Rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fat...

Rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fathers) once for all." As already they know all the facts once for all, he needs only to "remind" them.

JFB: Jud 1:5 - -- The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one...

The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one with the God of the Israelite theocracy.

JFB: Jud 1:5 - -- Brought safely, and into a state of safety and salvation.

Brought safely, and into a state of safety and salvation.

JFB: Jud 1:5 - -- Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.

Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.

JFB: Jud 1:6 - -- (2Pe 2:4.)

(2Pe 2:4.)

JFB: Jud 1:6 - -- Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, inst...

Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. ALFORD thinks the narrative in Gen 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jud 1:7) proves; compare Greek, "in like manner to these," namely, to the angels (Jud 1:6). It seems to me more natural to take "sons of God" (Gen 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, 2Pe 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jud 1:7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as "they" did [ESTIUS and CALVIN]. Even if Greek "these," Jud 1:7, refer to the angels, the sense of "in like manner as these" will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Gen 6:2 as ALFORD. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael.

JFB: Jud 1:6 - -- On their own accord.

On their own accord.

JFB: Jud 1:6 - -- Greek, "their proper."

Greek, "their proper."

JFB: Jud 1:6 - -- Heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connec...

Heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world."

JFB: Jud 1:6 - -- As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is...

As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.

JFB: Jud 1:7 - -- ALFORD translates, "I wish to remind you (Jud 1:5) that."

ALFORD translates, "I wish to remind you (Jud 1:5) that."

JFB: Jud 1:7 - -- (2Pe 2:6).

(2Pe 2:6).

JFB: Jud 1:7 - -- Following fornication extraordinarily, that is, out of the order of nature. On "in like manner to them" (Greek), compare Note, see on Jud 1:6. Compare...

Following fornication extraordinarily, that is, out of the order of nature. On "in like manner to them" (Greek), compare Note, see on Jud 1:6. Compare on spiritual fornication, "go a whoring from thee," Psa 73:27.

JFB: Jud 1:7 - -- Departing from the course of nature, and going after that which is unnatural. In later times the most enlightened heathen nations indulged in the sin ...

Departing from the course of nature, and going after that which is unnatural. In later times the most enlightened heathen nations indulged in the sin of Sodom without compunction or shame.

JFB: Jud 1:7 - -- Before our eyes.

Before our eyes.

JFB: Jud 1:7 - -- Undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea.

Undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea.

JFB: Jud 1:7 - -- Greek, "righteous retribution."

Greek, "righteous retribution."

JFB: Jud 1:7 - -- The lasting marks of the fire that consumed the cities irreparably, is a type of the eternal fire to which the inhabitants have been consigned. BENGEL...

The lasting marks of the fire that consumed the cities irreparably, is a type of the eternal fire to which the inhabitants have been consigned. BENGEL translates as the Greek will admit, "Suffering (the) punishment (which they endure) as an example or sample of eternal fire (namely, that which shall consume the wicked)." Eze 16:53-55 shows that Sodom's punishment, as a nation, is not eternal. Compare also 2Pe 2:6.

JFB: Jud 1:8 - -- Rather, "In like manner nevertheless" (notwithstanding these warning examples) [ALFORD].

Rather, "In like manner nevertheless" (notwithstanding these warning examples) [ALFORD].

JFB: Jud 1:8 - -- The Greek has not "filthy" of English Version. The clause, "these men dreaming" (that is, in their dreams), belongs to all the verbs, "defile," "despi...

The Greek has not "filthy" of English Version. The clause, "these men dreaming" (that is, in their dreams), belongs to all the verbs, "defile," "despise," and "speak evil." All sinners are spiritually asleep, and their carnal activity is as it were a dream (1Th 5:6-7). Their speaking evil of dignities is because they are dreaming, and know not what they are speaking evil of (Jud 1:10). "As a man dreaming seems to himself to be seeing and nearing many things, so the natural man's lusts are agitated by joy, distress, fear, and the other passions. But he is a stranger to self-command. Hence, though he bring into play all the powers of reason, he cannot conceive the true liberty which the sons of light, who are awake and in the daylight; enjoy" [BENGEL].

JFB: Jud 1:8 - -- (Jud 1:7).

(Jud 1:7).

JFB: Jud 1:8 - -- "lordship."

"lordship."

JFB: Jud 1:8 - -- Literally, "glories." Earthly and heavenly dignities.

Literally, "glories." Earthly and heavenly dignities.

Clarke: Jud 1:1 - -- Jude, the servant of Jesus Christ - Probably Jude the apostle, who was surnamed Thaddeus and Lebbeus, was son to Alpheus, and brother to James the l...

Jude, the servant of Jesus Christ - Probably Jude the apostle, who was surnamed Thaddeus and Lebbeus, was son to Alpheus, and brother to James the less, Joses, and Simon. See Mat 10:3, and collate with Luk 6:16; Mat 13:55

Clarke: Jud 1:1 - -- Brother of James - Supposed to be James the less, bishop of Jerusalem, mentioned here, because he was an eminent person in the Church. See the prefa...

Brother of James - Supposed to be James the less, bishop of Jerusalem, mentioned here, because he was an eminent person in the Church. See the preface to St. James

Clarke: Jud 1:1 - -- To them that are sanctified by God - Instead of ἡγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen’ s Ara...

To them that are sanctified by God - Instead of ἡγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen’ s Arabic, Coptic, Sahidic, Armenian, Ethiopic, and Vulgate, with several of the fathers, have ηγαπημενοις, to them that are beloved; and before εν τῳ Θεῳ, in God, some MSS., with the Syriac and Armenian, have εθνεσιν, to the Gentiles, in God the Father: but although the first is only a probable reading, this is much less so. St. Jude writes to all believers everywhere, and not to any particular Church; hence this epistle has been called a general epistle. Sanctified signifies here consecrated to God through faith in Christ

Clarke: Jud 1:1 - -- Preserved in (or by) Jesus Christ - Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in t...

Preserved in (or by) Jesus Christ - Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in the faith that do not continue in union with Christ, by whose grace alone they can be preserved and called. This should be read consecutively with the other epithets, and should be rather, in a translation, read first than last, to the saints in God the Father, called and preserved by Christ Jesus. Saints is the same as Christians; to become such they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety.

Clarke: Jud 1:2 - -- Mercy unto you - For even the best have no merit, and must receive every blessing and grace in the way of mercy

Mercy unto you - For even the best have no merit, and must receive every blessing and grace in the way of mercy

Clarke: Jud 1:2 - -- Peace - With God and your consciences, love both to God and man, be multiplied - be unboundedly increased.

Peace - With God and your consciences, love both to God and man, be multiplied - be unboundedly increased.

Clarke: Jud 1:3 - -- When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; ...

When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians.

Some think that St. Jude intimates that he had at first purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith

Clarke: Jud 1:3 - -- The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Genti...

The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.

Clarke: Jud 1:4 - -- For there are certain men crept in unawares - Παρεισεδυσαν· They had got into the Church under specious pretences; and, when in, bega...

For there are certain men crept in unawares - Παρεισεδυσαν· They had got into the Church under specious pretences; and, when in, began to sow their bad seed

Clarke: Jud 1:4 - -- Before of old ordained - Οἱ παλαι προγεγραμμενοι Such as were long ago proscribed, and condemned in the most public manner;...

Before of old ordained - Οἱ παλαι προγεγραμμενοι Such as were long ago proscribed, and condemned in the most public manner; this is the import of the word προγραφειν in this place, and there are many examples of this use of it in the Greek writers. See Kypke

Clarke: Jud 1:4 - -- To this condemnation - To a similar punishment to that immediately about to be mentioned In the sacred writings all such persons, false doctrines, a...

To this condemnation - To a similar punishment to that immediately about to be mentioned

In the sacred writings all such persons, false doctrines, and impure practices, have been most openly proscribed and condemned; and the apostle immediately produces several examples, viz., the disobedient Israelites, the unfaithful angels, and the impure inhabitants of Sodom and Gomorrha. This is most obviously the apostle’ s meaning, and it is as ridiculous as it is absurd to look into such words for a decree of eternal reprobation, etc., such a doctrine being as far from the apostle’ s mind as from that of Him in whose name he wrote

Clarke: Jud 1:4 - -- Turning the grace of our God into lasciviousness - Making the grace and mercy of God a covering for crimes; intimating that men might sin safely who...

Turning the grace of our God into lasciviousness - Making the grace and mercy of God a covering for crimes; intimating that men might sin safely who believe the Gospel, because in that Gospel grace abounds. But perhaps the goodness of God is here meant, for I cannot see how they could believe the Gospel in any way who denied the Lord Jesus Christ; unless, which is likely, their denial refers to this, that while they acknowledged Jesus as the promised Messiah, they denied him to be the only Lord, Sovereign, and Ruler of the Church and of the world. There are many in the present day who hold the same opinion

Clarke: Jud 1:4 - -- The only Lord God, and our Lord Jesus Christ - Μονον Δεσποτην Θεον και Κυριον ἡμων Ιησουν Χριστον αρ...

The only Lord God, and our Lord Jesus Christ - Μονον Δεσποτην Θεον και Κυριον ἡμων Ιησουν Χριστον αρυουμενοι . These words may be translated, Denying the only sovereign God, even our Lord Jesus Christ. But Θεον God, is omitted by ABC, sixteen others, with Erpen’ s Arabic, the Coptic, Ethiopic, Armenian, and Vulgate, and by many of the fathers. It is very likely that it was originally inserted as a gloss, to ascertain to whom the title of τον μονον Δεσποτην, the only Sovereign, belonged; and thus make two persons where only one seems to be intended. The passage I believe belongs solely to Jesus Christ, and may be read thus: Denying the only sovereign Ruler, even our Lord Jesus Christ. The text is differently arranged in the Complutensian Polyglot, which contains the first edition of the Greek Testament: Και τον μονον Θεον και Δεσποτην, τον Κυριον ἡμων Ιησουν Χριστον αρνουμενοι· Denying the only God and Sovereign, our Lord Jesus Christ. This is a very remarkable position of the words, and doubtless existed in some of the MSS. from which these editors copied. The Simonians, Nicolaitans, and Gnostics, denied God to be the creator of the world; and Simon is said to have proclaimed himself as Father to the Samaritans, as Son to the Jews, and as the Holy Ghost to all other nations. All such most obviously denied both Father, Son, and Spirit.

Clarke: Jud 1:5 - -- I will therefore put you in remembrance - That is, how such persons were proscribed, and condemned to bear the punishment due to such crimes

I will therefore put you in remembrance - That is, how such persons were proscribed, and condemned to bear the punishment due to such crimes

Clarke: Jud 1:5 - -- Though ye once knew this - The word ἁπαξ, here translated once, has greatly puzzled many interpreters. It has two meanings in the sacred writ...

Though ye once knew this - The word ἁπαξ, here translated once, has greatly puzzled many interpreters. It has two meanings in the sacred writings, and indeed in the Greek writers also

1.    It signifies once, one time, as opposed to twice, or several times

2.    Altogether, entirely, perfectly, interpreted by Suidas αντι τον διολου, ὁλοσχερως· and of this meaning he produces a proof from Josephus; This appears to be the sense of the word in Heb 6:4 : τους ἁπαξ φωτισθεντας· those who were Fully enlightened. Heb 10:2 : ἁπαξ κεκαθαρμενους· Thoroughly cleansed. See also Heb 10:3. Psa 62:11 : ἁπαξ ελαλησεν ὁ Θεος . God spoke Fully, completely, on the subject. St. Jude is to be understood as saying, I will therefore put you in remembrance, though ye are Thoroughly instructed in this

Clarke: Jud 1:5 - -- Saved the people - Delivered them from the Egyptian bondage

Saved the people - Delivered them from the Egyptian bondage

Clarke: Jud 1:5 - -- Afterward destroyed them - Because they neither believed his word, nor were obedient to his commands. This is the first example of what was mentione...

Afterward destroyed them - Because they neither believed his word, nor were obedient to his commands. This is the first example of what was mentioned Jud 1:4.

Clarke: Jud 1:6 - -- The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their havin...

The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example

Clarke: Jud 1:6 - -- But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their ...

But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity

Clarke: Jud 1:6 - -- He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape

He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape

Clarke: Jud 1:6 - -- Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined

Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined

Clarke: Jud 1:6 - -- The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on 2Pe 2:4 (note). In Sohar Exod...

The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on 2Pe 2:4 (note). In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place."Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.

Clarke: Jud 1:7 - -- Even as Sodom and Gomorrha - What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustr...

Even as Sodom and Gomorrha - What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustrate what is laid down Jud 1:4

Clarke: Jud 1:7 - -- Are set forth for an example - Both of what God will do to such transgressors, and of the position laid down in Jud 1:4, viz., that God has in the m...

Are set forth for an example - Both of what God will do to such transgressors, and of the position laid down in Jud 1:4, viz., that God has in the most open and positive manner declared that such and such sinners shall meet with the punishment due to their crimes

Clarke: Jud 1:7 - -- Suffering the vengeance of eternal fire - Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of ...

Suffering the vengeance of eternal fire - Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of these cities, so that by the action of that fire which descended from heaven they were totally and eternally destroyed; for as to their being rebuilt, that is impossible, seeing the very ground on which they stood is burned up, and the whole plain is now the immense lake Asphaltites. See the notes on Genesis 19 (note)

The first sense applies to the inhabitants of those wicked cities; the second, to the cities themselves: in either case the word πυρ αιωνιον signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, etc.; it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. In either of these senses the word αιωνιος, eternal, has its grammatical and proper meaning.

Clarke: Jud 1:8 - -- Likewise also these filthy dreamers - He means to say that these false teachers and their followers were as unbelieving and disobedient as the Israe...

Likewise also these filthy dreamers - He means to say that these false teachers and their followers were as unbelieving and disobedient as the Israelites in the wilderness, as rebellious against the authority of God as the fallen angels, and as impure and unholy as the Sodomites; and that consequently they must expect similar punishment

Our translators, by rendering ενυπνιαζομενοι filthy dreamers, seem to have understood St. Jude to mean les pollutions nocturnes et voluntaires de ces hommes impurs, qui se livrent sans scrupule a toutes sortes des pensees; et salissant leur imagination pas la vue de toutes sortes d’ objets, tombent ensuite dans les corsuptions honteuses et criminelles . See Calmet. In plain English, self-pollution, with all its train of curses and cursed effects on body, soul, and spirit. The idea of our translators seems to be confirmed by the words σαρκα μεν μιαινουσι, they indeed pollute the flesh. See what is said at the conclusion of the thirty-eighth chapter of Genesis

Clarke: Jud 1:8 - -- Despise dominion - Κυριοτητα δε αθετουσι· They set all government at nought - they will come under no restraints; they despise...

Despise dominion - Κυριοτητα δε αθετουσι· They set all government at nought - they will come under no restraints; they despise all law, and wish to live as they list

Clarke: Jud 1:8 - -- Speak evil of dignities - Δὸ¾ας δε βλασφημουσιν· They blaspheme or speak injuriously of supreme authority. (See 2Pe 2:10, 2P...

Speak evil of dignities - Δὸ¾ας δε βλασφημουσιν· They blaspheme or speak injuriously of supreme authority. (See 2Pe 2:10, 2Pe 2:11.) They treat governors and government with contempt, and calumniate and misrepresent all Divine and civil institutions.

Calvin: Jud 1:1 - -- 1.Jude the servant of Jesus Christ. He calls himself the servant of Christ, not as the name applies to all the godly, but with respect to his apostle...

1.Jude the servant of Jesus Christ. He calls himself the servant of Christ, not as the name applies to all the godly, but with respect to his apostleship; for they were deemed peculiarly the servants of Christ, who had some public office committed to them. And we know why the apostles were wont to give themselves this honorable name. Whosoever is not called, arrogates to himself presumptuously the right and authority of teaching. Then their calling was an evidence to the apostles, that they did not thrust themselves into their office through their own will. It was not, however, of itself sufficient to be appointed to their office, except they faithfully discharged it. And, no doubt, he who declares himself to be the servant of God, includes both these things, that is, that God is the bestower of the office which he exercises, and that he faithfully performs what has been committed to him. Many act falsely, and falsely boast to be what they are very far from being: we ought always to examine whether the reality corresponds with the profession.

And brother of James. He mentions a name more celebrated than his own, and more known to the churches. For though faithfulness of doctrine and authority do not depend on the names of mortal men, yet it is a confirmation to the faith, when the integrity of the man who undertakes the office of a teacher is made certain to us. Besides, the authority of James is not here brought forward as that of a private individual, but because he was counted by all the Church as one of the chief apostles of Christ. He was the son of Alpheus, as I have said elsewhere. Nay, this very passage is a sufficient proof to me against Eusebius and others, who say, that he was a disciple, named Oblias, [James,] mentioned by Luke, in Act 15:13; Act 21:18, who was more eminent than the apostles in the Church. 187 But there is no doubt but that Jude mentions here his own brother, because he was eminent among the apostles. It is, then, probable, that he was the person to whom the chief honor was conceded by the rest, according to what Luke relates.

To them that are sanctified by God the Father, or, to the called who are sanctified, etc. 188 By this expression, “the called,” he denotes all the faithful, because the Lord has separated them for himself. But as calling is nothing else but the effect of eternal election, it is sometimes taken for it. In this place it makes but little difference in which way you take it; for he, no doubt, commends the grace of God, by which he has been pleased to choose them as his peculiar treasure. And he intimates that men do not anticipate God, and that they never come to him until he draws them.

Of the same he says that they were sanctified in God the Father, which may be rendered, “by God the Father.” I have, however, retained the very form of the expression, that readers may exercise their own judgment. For it may be, that this is the sense, — that being profane in themselves, they had their holiness in God. But the way in which God sanctifies is, by regenerating us by his Spirit.

Another reading, which the Vulgate has followed, is somewhat harsh, “To the beloved (ἠγαπημένοις) in God the Father.” I therefore regard it as corrupt; and it is, indeed, found but in a few copies.

He further adds, that they were preserved in Jesus Christ. For we should be always in danger of death through Satan, and he might take us at any moment as an easy prey, were we not safe under the protection of Christ, whom the Father has given to be our guardian, so that none of those whom he has received under his care and shelter should perish.

Jude then mentions here a threefold blessing, or favor of God, with regard to all the godly, — that he has made them by his calling partakers of the gospel; that he has regenerated them, by his Spirit, unto newness of life; and that he has preserved them by the hand of Christ, so that they might not fall away from salvation.

Calvin: Jud 1:2 - -- 2.Mercy to you Mercy means nearly the same as grace in the salutations of Paul. Were any one to wish for a refined distinction, it may be said that g...

2.Mercy to you Mercy means nearly the same as grace in the salutations of Paul. Were any one to wish for a refined distinction, it may be said that grace is properly the effect of mercy; for there is no other reason why God has embraced us in love, but that he pitied our miseries. Love may be understood as that of God towards men, as well as that of men towards one another. 189 If it be referred to God, the meaning is, that it might increase towards them, and that the assurance of divine love might be daily more confirmed in their hearts. The other meaning is, however, not unsuitable, that God would kindle and confirm in them mutual love.

Calvin: Jud 1:3 - -- 3.When I gave diligence. I have rendered the words σπουδὴν ποιούμενος, “Applying care:” literally they are, “Making diligenc...

3.When I gave diligence. I have rendered the words σπουδὴν ποιούμενος, “Applying care:” literally they are, “Making diligence.” But many interpreters explain the sentence in this sense, that a strong desire constrained Jude to write, as we usually say of those under the influence of some strong feeling, that they cannot govern or restrain themselves. Then, according to these expounders, Jude was under a sort of necessity, because a desire to write suffered him not to rest. But I rather think that the two clauses are separate, that though he was inclined and solicitous to write, yet a necessity compelled him. He then intimates, that he was indeed glad and anxious to write to them, but yet necessity urged him to do so, even because they were assailed (according to what follows) by the ungodly, and stood in need of being prepared to fight with them. 190

Then, in the first place, Jude testifies that he felt so much concern for their salvation, that he wished himself, and was indeed anxious to write to them; and, secondly, in order to rouse their attention, he says that the state of things required him to do so. For necessity adds strong stimulants. Had they not been forewarned how necessary his exhortation was, they might have been slothful and negligent; but when he makes this preface, that he wrote on account of the necessity of their case, it was the same as though he had blown a trumpet to awake them from their torpor.

Of the common salvation. Some copies add “your,” but without reason, as I think; for he makes salvation common to them and to himself. And it adds not a little weight to the doctrine that is announced, when any one speaks according to his own feelings and experience; for vain is what we say, if we speak of salvation to others, when we ourselves have no real knowledge of it. Then, Jude professed himself to be (so to speak) an experimental teacher, when he associated himself with the godly in the participation of the same salvation.

And exhort you. Literally, “exhorting you;” but as he points out the end of his counsel, the sentence ought to be thus expressed. What I have rendered, “to help the faith by contending,” means the same as to strive in retaining the faith, and courageously to sustain the contrary assaults of Satan. 191 For he reminds them that in order to persevere in the faith, various contests must be encountered and continual warfare maintained. He says that faith had been once delivered, that they might know that they had obtained it for this end, that they might never fail or fall away.

Calvin: Jud 1:4 - -- 4.For there are certain men crept in unawares. Though Satan is ever an enemy to the godly, and never ceases to harass them, yet Jude reminds those to...

4.For there are certain men crept in unawares. Though Satan is ever an enemy to the godly, and never ceases to harass them, yet Jude reminds those to whom he was writing of the state of things at that time. Satan now, he says, attacks and harasses you in a peculiar manner; it is therefore necessary to take up arms to resist him. We hence learn that a good and faithful pastor ought wisely to consider what the present state of the Church requires, so as to accommodate his doctrine to its wants.

The word παρεισέδυσαν, which he uses, denotes an indirect and stealthy insinuation, by which the ministers of Satan deceive the unwary; for Satan sows his tares in the night, and while husbandmen are asleep, in order that he may corrupt the seed of God. And at the same time he teaches us that it is an intestine evil; for Satan in this respect also is crafty, as he raises up those who are of the flock to do mischief, in order that they may more easily creep in.

Before of old ordained. He calls that judgment, or condemnation, or a reprobate mind, by which they were led astray to pervert the doctrine of godliness; for no one can do such a thing except to his own ruin. But the metaphor is taken from this circumstance, because the eternal counsel of God, by which the faithful are ordained unto salvation, is called a book: and when the faithful heard that these were given up to eternal death, it behooved them to take heed lest they should involve themselves in the same destruction. It was at the same time the object of Jude to obviate danger, lest the novelty of the thing should disturb and distress any of them; for if these were already long ago ordained, it follows that the Church is not tried or exercised but according to the infallible counsel of God. 192

The grace of our God. He now expresses more clearly what the evil was; for he says that they abused the grace of God, so as to lead themselves and others to take an impure and profane liberty in sinning. But the grace of God has appeared for a far different purpose, even that, denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this world. Let us, then, know that nothing is more pestilential than men of this kind, who from the grace of Christ take a cloak to indulge in lasciviousness. 193

Because we teach that salvation is obtained through God’s mercy alone, the Papists accuse us of this crime. But why should we use words to refute their effrontery, since we everywhere urge repentance, the fear of God, and newness of life, and since they themselves not only corrupt the whole world with the worst examples, but also by their ungodly teaching take away from the world true holiness and the pure worship of God? Though I rather think, that those of whom Jude speaks, were like the libertines of our time, as it will be more evident from what follows.

The only Lord God, or, God who alone is Lord. Some old copies have, “Christ, who alone is God and Lord.” And, indeed, in the Second Epistle of Peter, Christ alone is mentioned, and there he is called Lord. 194 But He means that Christ is denied, when they who had been redeemed by his blood, become again the vassals of the Devil, and thus render void as far as they can that incomparable price. That Christ, then, may retain us as his peculiar treasure, we must remember that he died and rose again for us, that he might have dominion over our life and death.

Calvin: Jud 1:5 - -- 5.I will therefore put you in remembrance, or, remind you. He either modestly excuses himself, lest he should seem to teach as it were the ignorant ...

5.I will therefore put you in remembrance, or, remind you. He either modestly excuses himself, lest he should seem to teach as it were the ignorant things unknown to them; or, indeed, he openly declares in an emphatical manner, (which I approve more of,) that he adduced nothing new or unheard of before, in order that what he was going to say might gain more credit and authority. I only recall, he says, to your mind what you have already learnt. As he ascribes knowledge to them, so he says that they stood in need of warnings, lest they should think that the labor he undertook towards them was superfluous; for the use of God’s word is not only to teach what we could not have otherwise known, but also to rouse us to a serious meditation of those things which we already understand, and not to suffer us to grow torpid in a cold knowledge.

Now, the meaning is, that after having been called by God, we ought not to glory carelessly in his grace, but on the contrary, to walk watchfully in his fear; for if any trifles thus with God, the contempt of his grace will not be unpunished. And this he proves by three examples. He first refers to the vengeance which God executed on those unbelievers, whom he had chosen as his people, and delivered by his power. Nearly the same reference is made by Paul in 1Co 10:1. The import of what he says is, that those whom God had honored with the greatest blessings, whom he had extolled to the same degree of honor as we enjoy at this day, he afterwards severely punished. Then in vain were all they proud of God’s grace, who did not live in a manner suitable to their calling.

The word people is by way of honor taken for the holy and chosen nation, as though he had said that it availed them nothing, that they by a singular favor had been taken into covenant. By calling them unbelieving, he denotes the fountain of all evils; for all their sins, mentioned by Moses, were owing to this, because they refused to be ruled by God’s word. For where there is the subjection of faith, there obedience towards God necessarily appears in all the duties of life.

Calvin: Jud 1:6 - -- 6.And the angels. This is an argument from the greater to the less; for the state of angels is higher than ours; and yet God punished their defection...

6.And the angels. This is an argument from the greater to the less; for the state of angels is higher than ours; and yet God punished their defection in a dreadful manner. He will not then forgive our perfidy, if we depart from the grace unto which he has called us. This punishment, inflicted on the inhabitants of heaven, and on such superior ministers of God, ought surely to be constantly before our eyes, so that we may at no time be led to despise God’s grace, and thus rush headlong into destruction.

The word ἀρχὴ in this place, may be aptly taken for beginning as well as for principality or dominion. For Jude intimates that they suffered punishment, because they had despised the goodness of God and deserted their first vocation. And there follows immediately an explanation, for he says that they had left their own habitation; for, like military deserters, they left the station in which they had been placed.

We must also notice the atrocity of the punishment which the Apostle mentions. They are not only free spirits but celestial powers; they are now held bound by perpetual chains. They not only enjoyed the glorious light of God, but his brightness shone forth in them, so that from them, as by rays, it spread over all parts of the universe; now they are sunk in darkness. But we are not to imagine a certain place in which the devils are shut up, for the Apostle simply intended to teach us how miserable their condition is, since the time they apostatized and lost their dignity. For wherever they go, they drag with them their own chains, and remain involved in darkness. Their extreme punishment is in the meantime, deferred until the great day comes.

Calvin: Jud 1:7 - -- 7.Even as Sodom and Gomorrha. This example is more general, for he testifies that God, excepting none of mankind, punishes without any difference all...

7.Even as Sodom and Gomorrha. This example is more general, for he testifies that God, excepting none of mankind, punishes without any difference all the ungodly. And Jude also mentions in what follows, that the fire through which the five cities perished was a type of the eternal fire. Then God at that time exhibited a remarkable example, in order to keep men in fear till the end of the world. Hence it is that it is so often mentioned in Scripture; nay, whenever the prophets wished to designate some memorable and dreadful judgment of God, they painted it under the figure of sulfurous fire, and alluded to the destruction of Sodom and Gomorrha. It is not, therefore, without reason that Jude strikes all ages with terror, by exhibiting the same view.

When he says, the cities about them in like manner, giving themselves over to fornication, I do not apply these words to the Israelites and the angels, but to Sodom and Gomorrha. It is no objection that the pronoun τούτοις is masculine, for Jude refers to the inhabitants and not to the places. To go after strange flesh, is the same as to be given up to monstrous lusts; for we know that the Sodomites, not content with the common manner of committing fornication, polluted themselves in a way the most filthy and detestable. We ought to observe, that he devotes them to eternal fire; for we hence learn, that the dreadful spectacle which Moses describes, was only an image of a much heavier punishment.

Calvin: Jud 1:8 - -- 8.Likewise also these. This comparison is not to be pressed too strictly, as though he compared these whom he mentions in all things to be Sodomites,...

8.Likewise also these. This comparison is not to be pressed too strictly, as though he compared these whom he mentions in all things to be Sodomites, or to the fallen angels, or to the unbelieving people. He only shews that they were vessels of wrath appointed to destruction, and that they could not escape the hand of God, but that he would some time or another make them examples of his vengeance. For his design was to terrify the godly to whom he was writing, lest they should entangle themselves in their society.

But he begins here more clearly to describe these impostors. And he says first, that they polluted their flesh as it were by dreaming, by which words he denotes their stupid effrontery, as though he had said that they abandoned themselves to all kinds of filth, which the most wicked abhor, except sleep took away shame and also consciousness. It is then a metaphorical mode of speaking, by which he intimates that they were so dull and stupid as to give up themselves without any shame to every kind of baseness. 195

There is a contrast to be noticed, when he says that they defiled or polluted the flesh, that is, that they degraded what was less excellent, and that yet they despised as disgraceful what is deemed especially excellent among mankind.

It appears from the second clause that they were seditious men, who sought anarchy, that, being loosed from the fear of the laws, they might sin more freely. But these two things are nearly always connected, that they who abandon themselves to iniquity, do also wish to abolish all order. Though, indeed, their chief object is to be free from every yoke, it yet appears from the words of Jude that they were wont to speak insolently and reproachfully of magistrates, like the fanatics of the present day, who not only grumble because they are restrained by the authority of magistrates, but furiously declaim against all government, and say that the power of the sword is profane and opposed to godliness; in short, they superciliously reject from the Church of God all kings and all magistrates. Dignities or glories are orders or ranks eminent in power or honor.

Defender: Jud 1:1 - -- Jude, as "brother of James," was also, humanly speaking, a brother of Jesus (see note on Jam 1:1; also note Mat 13:55; Mar 6:3). However, both James a...

Jude, as "brother of James," was also, humanly speaking, a brother of Jesus (see note on Jam 1:1; also note Mat 13:55; Mar 6:3). However, both James and Jude make no mention of their earthly relation to Jesus, instead calling themselves merely servants of Jesus Christ, not even classifying themselves as apostles (compare Jud 1:17; note also that "his brethren" were with the apostles in the upper room before Pentecost, but only Matthias was "numbered with the eleven apostles" - Act 1:14, Act 1:26). Perhaps the fact that they had been so slow to believe on Him (Joh 7:5) was a cause of life-long regret and humility.

Defender: Jud 1:1 - -- This phrase could be read: "kept for Jesus Christ," stressing our assurance of salvation. Jude alludes again to this great truth in Jud 1:24, referrin...

This phrase could be read: "kept for Jesus Christ," stressing our assurance of salvation. Jude alludes again to this great truth in Jud 1:24, referring to "him that is able to keep you from falling." The one who keeps us, of course, is God the Father Himself, in answer to the prayer of His Son (Joh 17:11)."

Defender: Jud 1:3 - -- The word "needful" connotes a sense of urgency. Jude had been planning to write a straightforward exposition of the doctrines associated with the "com...

The word "needful" connotes a sense of urgency. Jude had been planning to write a straightforward exposition of the doctrines associated with the "common salvation" - that is, the great salvation held in common by all who had been "sanctified," "preserved" and "called" (Jud 1:1). Instead, the Holy Spirit constrained and compelled him to write in defense of the faith which even then was under intense Satanic attack.

Defender: Jud 1:3 - -- Used only this one time in the New Testament, "earnestly contend" is from the Greek epagonizomai. It was used to refer to athletes intensely agonizing...

Used only this one time in the New Testament, "earnestly contend" is from the Greek epagonizomai. It was used to refer to athletes intensely agonizing in the grueling training for a coming contest. Thus, Jude graphically stresses the urgency of defending the faith (Phi 1:7, Phi 1:17; 1Ti 6:19, 1Ti 6:20; 2Ti 4:1-4; Tit 1:9; 1Pe 3:15). The defense of the gospel is no indifferent matter to be left to a few specialists, but one to which all believers should be trained and committed.

Defender: Jud 1:3 - -- "The faith" is not in reference to the simple trust we place in Christ in salvation, but to the entire body of Christian truth as revealed in the Holy...

"The faith" is not in reference to the simple trust we place in Christ in salvation, but to the entire body of Christian truth as revealed in the Holy Scriptures.

Defender: Jud 1:3 - -- That is, the faith that was delivered once-and-for-all to the saints (that is, to all true believers) for guarding and keeping safe. As Paul wrote Tim...

That is, the faith that was delivered once-and-for-all to the saints (that is, to all true believers) for guarding and keeping safe. As Paul wrote Timothy: "Keep (that is 'guard') that which is committed to thy trust" (1Ti 6:20)."

Defender: Jud 1:4 - -- These are the "tares" that the devil has sown among the "good seed" (Mat 13:38, Mat 13:39), teachers who use the terminology of the faith, but distort...

These are the "tares" that the devil has sown among the "good seed" (Mat 13:38, Mat 13:39), teachers who use the terminology of the faith, but distort and undermine the plain teachings of Scriptures.

Defender: Jud 1:4 - -- "Before ordained" (Greek prographo) means literally "written about beforehand," or "prophesied." This was done "of old," possibly referring to the ant...

"Before ordained" (Greek prographo) means literally "written about beforehand," or "prophesied." This was done "of old," possibly referring to the antediluvian prophecies of Enoch (Jud 1:14, Jud 1:15; note also 2Pe 2:1-3).

Defender: Jud 1:4 - -- "Lasciviousness" could also be translated as "wantonness." These teachers would not be the legalistic Judaizers who rejected the doctrine of grace, bu...

"Lasciviousness" could also be translated as "wantonness." These teachers would not be the legalistic Judaizers who rejected the doctrine of grace, but rather the antinomians, who abused it, turning the great truth of Christian liberty into license. By undermining the Scriptures, especially the foundational doctrines of creation and consummation, they would encourage compromise with pagan pantheism and all the carnality which accompanies it. This danger is every bit as real today as it was in Jude's day."

Defender: Jud 1:6 - -- "First estate" (Greek ) is more often translated as "principality" (Eph 3:10; Eph 6:12). A certain segment of the devil's angels not only followed Sat...

"First estate" (Greek ) is more often translated as "principality" (Eph 3:10; Eph 6:12). A certain segment of the devil's angels not only followed Satan in his primeval rebellion against God, but also attempted to corrupt all mankind by taking physical possession of "the daughters of men" to produce "giants in the earth in those days" (Gen 6:1-4; Job 4:18; 2Pe 2:4). They "left their own habitation" in heaven, and have been confined in the lowest and darkest compartment of Hades awaiting the final judgment. Satan still has a great host of fallen angels (or demons) under his direction (Eph 6:12; Rev 12:3-9), and these will ultimately be cast into the lake of fire forever (Mat 25:41; Rev 20:10-15)."

Defender: Jud 1:7 - -- The inhabitants of Sodom and Gomorrah became obsessed with sexual promiscuity, worst of all "going after strange flesh" - that is, blatant indulgence ...

The inhabitants of Sodom and Gomorrah became obsessed with sexual promiscuity, worst of all "going after strange flesh" - that is, blatant indulgence in the unnatural crime of homosexuality, including homosexual rape of visiting strangers (Gen 19:4-9). The phrase "in like manner," indicates that the sin of the angels was in the same category as that of the Sodomites.

Defender: Jud 1:7 - -- The cities were destroyed by fire (Gen 19:28), but its wicked inhabitants will continue to exist in everlasting fire (Mat 25:41)."

The cities were destroyed by fire (Gen 19:28), but its wicked inhabitants will continue to exist in everlasting fire (Mat 25:41)."

Defender: Jud 1:8 - -- The translators called these "ungodly men" (Jud 1:4) by the pejorative filthy dreamers, even though the adjective is not in the original, because they...

The translators called these "ungodly men" (Jud 1:4) by the pejorative filthy dreamers, even though the adjective is not in the original, because they defile the flesh in ways similar to those of the wicked angels and the Sodomites. This fact is indicated by the introductory conjunction "likewise." This word could also be rendered by "nevertheless." That is, despite the example which God made of the angels and the Sodomites, these dreamers, who know about God's grace, persist in turning God's grace into lasciviousness. Our modern age of sexual promiscuity is certainly the most extensive fulfillment of this prophetic description since Jude was constrained to write it.

Defender: Jud 1:8 - -- "Dignities" is more commonly translated as "glory" (Greek doxa). In this context, it tells us that these same filthy dreamers are quite ready to blasp...

"Dignities" is more commonly translated as "glory" (Greek doxa). In this context, it tells us that these same filthy dreamers are quite ready to blaspheme all that is high and holy in God's heavenly dominion."

TSK: Jud 1:1 - -- ad 66, am 4070 Jude : Mat 10:3, Lebbeus, Thaddeus, Mar 3:18, Thaddeus, Luk 6:16; Joh 14:22; Act 1:13 the servant : Joh 12:26; Act 27:23; Rom 1:1, Rom ...

TSK: Jud 1:2 - -- Rom 1:7; 1Pe 1:2; 2Pe 1:2; Rev 1:4-6

TSK: Jud 1:3 - -- when : Rom 15:15, Rom 15:16; Gal 6:11; Heb 13:22; 1Pe 5:12; 2Pe 1:12-15, 2Pe 3:1 common : Isa 45:17, Isa 45:22; Act 4:12, Act 13:46, Act 13:47, Act 28...

TSK: Jud 1:4 - -- crept : Mat 13:25; Act 15:24; Gal 2:4; Eph 4:14; 2Ti 3:6; 2Pe 2:1, 2Pe 2:2 who : Rom 9:21, Rom 9:22; 1Pe 2:8; 2Pe 2:3 ungodly : Jud 1:15; 2Sa 22:5; Ps...

TSK: Jud 1:5 - -- put : Rom 15:15; 2Pe 1:12, 2Pe 1:13, 2Pe 3:1 having : 1Co 10:1-12 afterward : Num. 14:22-37, Num 26:64, Num 26:65; Deu 2:15, Deu 2:16; Psa 106:26; Heb...

TSK: Jud 1:6 - -- angels : Joh 8:44 first estate : or, principality, Eph 6:12 he hath : Mat 25:41; 2Pe 2:4 unto : Mat 8:29; Heb 10:27; Rev 20:10

angels : Joh 8:44

first estate : or, principality, Eph 6:12

he hath : Mat 25:41; 2Pe 2:4

unto : Mat 8:29; Heb 10:27; Rev 20:10

TSK: Jud 1:7 - -- as : Gen 13:13, Gen 18:20, Gen 19:24-26; Deu 29:23; Isa 1:9, Isa 13:19; Jer 20:16; Jer 50:40; Lam 4:6; Eze 16:49, Eze 16:50; Hos 11:8; Amo 4:11; Luk 1...

TSK: Jud 1:8 - -- these : Jer 38:25-28 defile : 1Co 3:17; 1Ti 1:10; 2Pe 2:10-12 despise : Gen 3:5; Num 16:3, Num 16:12, Num 16:13, 1Sa 10:27; Psa 2:1-6, Psa 12:3-4; Luk...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jud 1:1 - -- Jude, the servant of Jesus Christ - If the view taken in the Introduction to the Epistle is correct, Jude sustained a near relation to the Lord...

Jude, the servant of Jesus Christ - If the view taken in the Introduction to the Epistle is correct, Jude sustained a near relation to the Lord Jesus, being, as James was, "the Lord’ s brother,"Gal 1:19. The reasons why he did not advert to this fact here, as an appellation which would serve to designate him, and as showing his authority to address others in the manner in which he proposed to do in this Epistle, probably were,

(1)\caps1     t\caps0 hat the right to do this did not rest on his mere "relationship"to the Lord Jesus, but on the fact that he had called certain persons to be his apostles, and had authorized them to do it; and,

(2)\caps1     t\caps0 hat a reference to this relationship, as a ground of authority, might have created jealousies among the apostles themselves. We may learn from the fact that Jude merely calls himself "the servant of the Lord Jesus,"that is, a Christian,

\tx720 \tx1080 (a)\caps1     t\caps0 hat this is a distinction more to be desired than, would be a mere natural relationship to the Saviour, and consequently.

(b)\caps1     t\caps0 hat it is a higher honor than any distinction arising from birth or family. Compare Mat 12:46-50.

And brother of James - See the introduction, Section 1.

To them that are sanctified by God the Father - To those who are "holy,"or who are "saints."Compare the Rom 1:7 note; Phi 1:1 note. Though this title is general, it can hardly be doubted that he had some particular saints in his view, to wit, those who were exposed to the dangers to which he refers in the Epistle. See Introduction, Section 3. As the Epistle was probably "sent"to Christians residing in a certain place, it was not necessary to designate them more particularly, though it was often done. The Syriac version adds here: "To the Gentiles who are called, beloved of God the Father,"etc.

And preserved in Jesus Christ - See the notes, 1Pe 1:5. The meaning is, that they owed their preservation wholly to him; and if they were brought to everlasting life, it would be only by him. What the apostle here says of those to whom he wrote, is true of all Christians. They would all fall away and perish if it were not for the grace of God keeping them.

And called - Called to be saints. See Rom 1:7 note; Eph 4:1 note.

Barnes: Jud 1:2 - -- Mercy unto you, and peace, and love, be multiplied - This is not quite the form of salutation used by the other apostles, but it is one equally...

Mercy unto you, and peace, and love, be multiplied - This is not quite the form of salutation used by the other apostles, but it is one equally expressive of an earnest desire for their welfare. These things are mentioned as the choicest blessings which could be conferred on them: "mercy"- in the pardon of all their sins and acceptance with God; "peace"- with God, with their fellow-men, in their own consciences, and in the prospect of death; and "love"- to God, to the brethren, to all the world. What blessings are there which these do not include?

Barnes: Jud 1:3 - -- Beloved - An expression of strong affection used by the apostles when addressing their brethren, Rom 1:7; 1Co 4:14; 1Co 10:14; 1Co 15:58; 2Co 7...

Beloved - An expression of strong affection used by the apostles when addressing their brethren, Rom 1:7; 1Co 4:14; 1Co 10:14; 1Co 15:58; 2Co 7:1; 2Co 12:19; Phi 2:12; Phi 4:1; and often elsewhere.

When I gave all diligence - When I applied my mind earnestly; implying that he had reflected on the subject, and thought particularly what it would be desirable to write to them. The state of mind referred to is that of one who was purposing to write a letter, and who thought over carefully what it would be proper to say. The mental process which led to writing the Epistle seems to have been this:

(a)    For some reasons - mainly from his strong affection for them - he purposed to write to them.

(b)    The general subject on which he designed to write was, of course, something pertaining to the common salvation - for he and they were Christians.

©    On reflecting what particular thing pertaining to this common salvation it was best for him to write on, he felt that, in view of their peculiar dangers, it ought to be an exhortation to contend earnestly for the faith once delivered to them. Macknight renders this less correctly, "Making all haste to write to you,"etc. But the idea is rather that he set himself diligently and earnestly to write to them of the great matter in which they had a common interest.

To write unto you of the common salvation - The salvation common to Jews and Gentiles, and to all who bore the Christian name. The meaning is, that he did not think of writing on any subject pertaining to a particular class or party, but on some subject in which all who were Christians had a common interest. There are great matters of religion held in common by all Christians, and it is important for religious teachers to address their fellow Christians on those common topics. After all, they are more important than the things which we may hold as peculiar to our own party or sect, and should be more frequently dwelt upon.

It was needful for me to write to you - "I reflected on the general subject, prompted by my affectionate regard to write to you of things pertaining to religion in general, and, on looking at the matter, I found there was a particular topic or aspect of the subject on which it was necessary to address you. I saw the danger in which you were from false teachers, and felt it not only necessary that I should write to you, but that I should make this the particular subject of my counsels."

And exhort you - "That I should make my letter in fact an exhortation on a particular topic."

That ye should earnestly contend - Compare Gal 2:5. The word here rendered "earnestly contend"- ἐπαγωνίζεσθαι epagōnizesthai - is one of those words used by the sacred writers which have allusion to the Grecian games. Compare the notes, 1Co 9:24, following. This word does not elsewhere occur in the New Testament. It means "to contend upon"- i. e., "for or about"anything; and would be applicable to the earnest effort put forth in those games to obtain the prize. The reference here, of course, is only to contention by argument, by reasoning, by holding fast the principles of religion, and maintaining them against all opposers. It would not justify "contention"by arms, by violence, or by persecution; because:

(a)\caps1     t\caps0 hat is contrary to the spirit of true religion, and to the requirements of the gospel elsewhere revealed;

(b)\caps1     i\caps0 t is not demanded by the proper meaning of the word, all that that fairly implies being the effort to maintain truth by argument and by a steady life;

©\caps1     i\caps0 t is not the most effectual way to keep up truth in the world to attempt to do it by force and arms.

For the faith - The system of religion revealed in the gospel. It is called "faith,"because that is the cardinal virtue in the system, and because all depends on that. The rule here will require that we should contend in this manner for all "truth."

Once delivered unto the saints - The word here used ( ἅπαξ hapax ) may mean either "once for all,"in the sense that it was then complete, and would not be repeated; or "formerly,"to wit, by the author of the system. Doddridge, Estius, and Beza, understand it in the former way; Macknight and others in the latter; Benson improperly supposes that it means "fully or perfectly."Perhaps the more usual sense of the word would be, that it was done once in the sense that it is not to be done again, and, therefore, in the sense that it was then complete, and that nothing was to be added to it. There is indeed the idea that it was formerly done, but with this additional thought, that it was then complete. Compare, for this use of the Greek word rendered "once,"Heb 9:26-28; Heb 10:2; 1Pe 3:18. The "delivering"of this faith to the saints here referred to is evidently that made by revelation, or the system of truth which God has made known in his word. Everything which He has revealed, we are to defend as true. We are to surrender no part of it whatever, for every part of that system "is"of value to mankind. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it.

Barnes: Jud 1:4 - -- For there are certain men crept in unawares - The apostle now gives "reason"for thus defending the truth, to wit, that there were artful and wi...

For there are certain men crept in unawares - The apostle now gives "reason"for thus defending the truth, to wit, that there were artful and wicked men who had crept into the church, pretending to be religious teachers, but whose doctrines tended to sap the very foundations of truth. The apostle Peter, describing these same persons, says, "who privily shall bring in damnable heresies."See the notes, 2Pe 2:1. Substantially the same idea is expressed here by saying that they "had crept in unawares;"that is, they had come in "by stealth;"they had not come by a bold and open avowal of their real sentiments. They professed to teach the Christian religion, when in fact they denied some of its fundamental doctrines; they professed to be holy, when in fact they were living most scandalous lives. In all ages there have been men who were willing to do this for base purposes.

Who were before of old ordained to this condemnation - That is, to the condemnation ( κρίμα krima ) which he proceeds to specify. The statements in the subsequent part of the Epistle show that by the word used here he refers to the wrath that shall come upon the ungodly in the future world. See Jud 1:5-7, Jud 1:15. The meaning clearly is, that the punishment which befell the unbelieving Israelites Jud 1:5; the rebel angels Jud 1:6; the inhabitants of Sodom Jud 1:7; and of which Enoch prophesied Jud 1:15, awaited those persons. The phrase "of old"- πάλαι palai - means "long ago,"implying that a considerable time had elapsed, though without determining how much. It is used in the New Testament only in the following places: Mat 11:21, "they would have repented long ago;"Mar 15:44, "whether he had been any while dead;"Luk 10:13, "they had a great while ago repented;"Heb 1:1, "spake in time past unto the fathers;"2Pe 1:9, "purged from his old sins;"and in the passage before us.

So far as this word is concerned, the reference here may have been to any former remote period, whether in the time of the prophets, of Enoch, or in eternity. It does not "necessarily"imply that it was "eternal,"though it "might"apply to that, if the thing referred to was, from other sources, certainly known to have been from eternity. It may be doubted, however, whether, if the thing referred to had occurred from eternity, this would have been the word used to express it, (compare Eph 1:4); and it is certain that it cannot be proveD from the use of this word ( πάλαι palai ) that the "ordination to condemnation"was eternal. Whatever may be referred to by that "ordaining to condemnation,"this word will not prove that it was an eternal ordination. All that is fairly implied in it will be met by the supposition that it occurred in any remote period, say in the time of the prophets.

The word here rendered "before ordained’ - προγεγραμμένοι progegrammenoi , from προγράφω prographō - occurs in the New Testament only here and in the following places: Rom 15:4, twice, "Whatsoever things were written aforetime, were written for our learning;"Gal 3:1, "Jesus Christ hath been evidently set forth;"and Eph 3:3. "As I wrote afore in few words."Compare the notes, Gal 3:1. In these places there is evidently no idea implied of "ordaining, or pre-ordaining,"in the sense in which those words are now commonly understood. To that word there is usually attached the idea of designating or appointing as by an arbitrary decree; but no such meaning enters into the word here used. The Greek word properly means, "to write before;"then "to have written before;"and then, with reference to time future, "to post up beforehand in writing; to announce by posting up on a written tablet,"as of some ordinance, law, or requirement; as descriptive of what will be, or what should be.

Compare Robinson, Lexicon. Burder (in Rosenmuller’ s Morgenland, in loc.) remarks that "the names of those who were to be tried were usually posted up in a public place, as was also their sentence after their condemnation, and that this was denoted by the same Greek word which the apostle uses here. Elsner,"says he, "remarks that the Greek authors use the word as applicable to to those who, among the Romans, were said to be "proscribed;"that is, those whose names were posted up in a public place, whereby they were appointed to death, and in reference to whom a reward was offered to any one who would kill them."The idea here clearly is that of some such designation beforehand as would occur if the persons had been publicly posted as appointed to death. Their names, indeed, were not mentioned, but there was such a description of them, or of their character, that it was clear who were meant.

In regard to the question what the apostle "means"by such a designation or appointment beforehand, it is clear that he does not refer in this place to any arbitrary or eternal decree, but to such a designation as was made by the facts to which he immediately refers - that is, to the Divine prediction that there would be such persons Jud 1:14-15, Jud 1:18; and to the consideration that in the case of the unbelieving Israelites, the rebel angels, and the inhabitants of Sodom, there was as clear a proof that such persons would be punished as if their names had been posted up. All these instances bore on just such cases as these, and in these facts they might read their sentence as clearly as if their names had been written on the face of the sky. This interpretation seems to me to embrace all that the words fairly imply, and all that the exigence of the case demands; and if this be correct, then two things follow logically:

(1)\caps1     t\caps0 hat this passage should not be adduced to prove that God has from all eternity, by an arbitrary decree, ordained a certain portion of the race to destruction, whatever may be true on that point; and,

(2)\caps1     t\caps0 hat all abandoned sinners now may see, in the facts which have occurred in the treatment of the wicked in past times, just as certain evidence of their destruction, if they do not repent, as if their names were written in letters of light, and if it were announced to the universe that they would be damned.

Ungodly men - Men without piety or true religion, whatever may be their pretensions.

Turning the grace of our God into lasciviousness - Abusing the doctrines of grace so as to give indulgence to corrupt and carnal propensities. That is, probably, they gave this form to their teaching, as Antinomians have often done, that by the gospel they were released from the obligations of the law, and might give indulgence to their sinful passions in order that grace might abound. Antinomianism began early in the world, and has always had a wide prevalence. The liability of the doctrines of grace to be thus abused was foreseen by Paul, and against such abuse he earnestly sought to guard the Christians of his time, Rom 6:1, following.

And denying the only Lord God, and our Saviour Jesus Christ - See the notes, 2Pe 2:1. That is, the doctrines which they held were in fact a denial of the only true God, and of the Redeemer of men. It cannot be supposed that they openly and formally did this, for then they could have made no pretensions to the name Christian, or even to religion of any kind; but the meaning must be, that "in fact"the doctrines which they held amounted to a denial of the true God, and of the Saviour in his proper nature and work. Some have proposed to read this, "denying the only Lord God, even ( καὶ kai ) our Lord Jesus Christ;"but the Greek does not demand this construction even if it would admit it, and it is most in accordance with Scripture usage to retain the common translation. It may be added, also, that the common translation expresses all that the exigence of the passage requires.

Their doctrines and practice tended as really to the denial of the true God as they did to the denial of the Lord Jesus. Peter, in 2Pe 2:1, has adverted only to one aspect of their doctrine - that it denied the Saviour; Jude adds, if the common reading be correct, that it tended also to a denial of the true God. The word God ( Θεὸν Theon ) is missing in many manuscripts, and in the Vulgate and Coptic versions, and Mill, Hammond, and Bengel suppose it should be omitted. It is also wanting in the editions of Tittman, Griesbach, and Hahn. The amount of authority seems to be against it. The word rendered "Lord,"in the phrase "Lord God,"is ( Δεσπότης Despotēs ,) and means here "Sovereign, or Ruler,"but it is a word which may be appropriately applied to the Lord Jesus Christ. It is the same word which is used in the parallel passage in 2Pe 2:1. See it explained in the notes at that verse. If the word "God"is to be omitted in this place, the passage would be wholly applicable, beyond question, to the Lord Jesus, and would mean, "denying our only Sovereign and Lord, Jesus Christ."It is perhaps impossible now to determine with certainty the true reading of the text; nor is it "very"material. Whichever of the readings is correct; whether the word ( Θεὸν Theon ,) "God,"is to be retained or not, the sentiment expressed would be true, that their doctrines amounted to a practical denial of the only true God; and equally so that they were a denial of the only Sovereign and Lord of the true Christian.

Barnes: Jud 1:5 - -- I will therefore put you in remembrance - "To show you what must be the doom of such men, I will call certain facts to your recollection, with ...

I will therefore put you in remembrance - "To show you what must be the doom of such men, I will call certain facts to your recollection, with which you are familiar, respecting the Divine treatment of the wicked in times past."

Though ye once knew this - That is, you were formerly made acquainted with these things, though they may not be now fresh in your recollection. On the different significations affixed to the word "once"in this place, see Bloomfield, "Crit. Digest, in loc."The thing which seems to have been in the mind of the apostle was an intention to call to their recollection, as bearing on the case before him, facts with which they had formerly been familiar, and about which there was no doubt. It was the thing which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case.

How that the Lord, having saved the people out of the land of Egypt - Compare the notes, 1Co 10:5-12. The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not prevent destruction from coming on them, so the fact that these persons seemed to be delivered from sin, and had become professed followers of God would not prevent their being destroyed if they led wicked lives. It might rather be inferred from the example of the Israelites that they would be.

Afterward - τὸ δεύτερον to deuteron - "the second;"that is, the second thing in order, or again. The expression is unusual in this sense, but the apostle seems to have fixed his mind on this event as a "second"great and important fact in regard to them. The "first"was that they were delivered; the second, that they were destroyed.

Destroyed them that believed not - That is, "on account"of their unbelief. They were not permitted to enter the promised land, but were cut off in the wilderness. See the notes at Heb 3:16-19.

Barnes: Jud 1:6 - -- And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2Pe 2:4. The wo...

And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2Pe 2:4. The word rendered "estate"( ἀρχὴν archēn ) is, in the margin, "principality."The word properly means, "beginning, commencement;"and then that which surpasses others, which is "first,"etc., in point of rank and honor; or pre-eminence, priority, precedence, princedom. Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, compare Eph 1:2; Eph 3:10; Col 2:10, as applied to angels; 1Co 15:24; Eph 6:12; Col 2:15, as applied to demons.

But left their own habitation - To wit, according to the common interpretation, in heaven. The word rendered "habitation"( οἰκητήριον oikētērion ) occurs nowhere else in the New Testament. It means here that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became "dissatisfied"with their abode, and voluntarily preferred to change it for another. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. Some of the later Jews supposed that they relinquished heaven out of love for the daughters of men - "Robinson."

He hath reserved in everlasting chains - See the notes, 2Pe 2:4. Peter says, "chains of darkness;"that is, the darkness encompasses them "as"chains. Jude says that those chains are "everlasting,"( δεσμοῖς ἀΐ́δίοις desmois aidios . Compare Rom 1:20, "his eternal power and Godhead."The word does not elsewhere occur. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist forever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Mat 25:41.

Barnes: Jud 1:7 - -- Even as Sodom and Gomorrha - Notes, 2Pe 2:6. And the cities about them - Admah and Zeboim, Gen 14:2; Deu 29:23; Hos 11:8. There may have ...

Even as Sodom and Gomorrha - Notes, 2Pe 2:6.

And the cities about them - Admah and Zeboim, Gen 14:2; Deu 29:23; Hos 11:8. There may have been other towns, also, that perished at the same time, but these are particularly mentioned. They seem to have partaken of the same general characteristics, as neighboring towns and cities generally do.

In like manner - "In a manner like to these,"( τὸν ὅμοιον τούτοις τρόπον ton homoion toutois tropon .) The Greek word "these,"is in the plural number. There has been much diversity in interpreting this clause. Some refer it to the angels, as if it meant that the cities of Sodom and Gomorrah committed sin in a way similar to the angels; some suppose that it refers to the wicked teachers about whom Jude was discoursing, meaning that Sodom and Gomorrah committed the same kind of sins which they did; some that the meaning is, that "the cities round about Sodom and Gomorrah"sinned in the same way as those cities; and some that they were punished in the same manner, and were set forth like them as an example. I see no evidence that it refers to the angels, and if it did, it would not prove, as some have supposed, that their sin was of the same kind as that of Sodom, since there might have been a resemblance in some respects, though not in all. I see no reason to believe, as Macknight holds, that it refers to "false teachers,"since that would be to suppose that the inhabitants of Sodom copied their example long "before"the example was set. It seems to me, therefore, that the reference is to the cities round about Sodom; and that the sense is, that they committed iniquity in the same manner as the inhabitants of Sodom did, and were set forth in the same way as an example.

Going after strange flesh - Margin: "other."The reference seems to be to the unusual sin which, from the name Sodom, has been called "sodomy."Compare Rom 1:27. The meaning of the phrase "going after"is, that they were greatly addicted to this vice. The word "strange, or other,"refers to that which is contrary to nature. Doddridge, however, explains it, "going after strange and detestable gratifications of their pampered and indulged flesh."

Are set forth for an example - They furnish a warning against all such conduct, and a demonstration that punishment shall come upon the ungodly. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning. See the notes, 2Pe 2:6.

Suffering the vengeance of eternal fire - The word rendered "suffering"( ὑπέχουσαι hupechousai ) means, properly, "holding under"- as, for example, the hand; then to hold toward any one, as the ear - to give attention; then it is used as denoting to hold a discourse toward or with any one, or to hold satisfaction to any one, to make atonement; and then as "undergoing, paying, or suffering punishment,"when united, as it is here, with the word δίκην dikēn (punishment, or vengeance). See "Rob. Lex."Here it expresses the idea of undergoing punishment. The word properly agrees in the construction with "cities,"( πόλεις poleis ,) referring to Sodom and Gomorrah, and the cities around them; but the things affirmed relate to the "inhabitants"of those cities. The word "vengeance"means punishment; that is, such vengeance as the Lord takes on the guilty; not vengeance for the gratification of private and personal feeling, but like that which a magistrate appoints for the maintenance of the laws; such as justice demands. The phrase "eternal fire"is one that is often used to denote future punishment - as expressing the severity and intensity of the suffering. See the notes, Mat 25:41. As here used, it cannot mean that the fires which consumed Sodom and Gomorrah were literally eternal, or were kept always burning, for that was not true. The expression seems to denote, in this connection, two things:

(1)    That the destruction of the cities of the plain, with their inhabitants, was as entire and perpetual as if the fires had been always burning - the consumption was absolute and enduring - the sinners were wholly cut off, and the cities forever rendered desolate; and,

(2)\caps1     t\caps0 hat, in its nature and duration, this was a striking emblem of the destruction which will come upon the ungodly. I do not see that the apostle here means to affirm that those particular sinners who dwelt in Sodom would be punished forever, for his expressions do not directly affirm that, and his argument does not demand it; but still the "image"in his mind, in the destruction of those cities, was clearly that of the utter desolation and ruin of which this was the emblem; of the perpetual destruction of the wicked, like that of the cities of the plain. If this had not been the case, there was no reason why he should have used the word "eternal"- meaning here "perpetual"- since, if in his mind there was no image of future punishment, all that the argument would have demanded was the simple statement that they were cut off by fire.

The passage, then, cannot be used to prove that the particular dwellers in Sodom will be punished forever - whatever may be the truth on that point; but that there is a place of eternal punishment, of which that was a striking emblem. The meaning is, that the case was one which furnished a demonstration of the fact that God will punish sin; that this was an example of the punishment which God sometimes inflicts on sinners in this world, and a type of that eternal punishment which will be inflicted in the next.

Barnes: Jud 1:8 - -- Likewise also - In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practice the same kind o...

Likewise also - In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practice the same kind of vices. What the apostle says is, that their character resembled that of the inhabitants of Sodom; the example which he adduces of the punishment which was brought on those sinners, leaves it to be clearly inferred that the persons of whom he was speaking would be punished in a similar manner.

These filthy dreamers - The word "filthy"has been supplied by our translators, but there is no good reason why it should have been introduced. The Greek word ( ἐνυπνιάζω enupniazō ) means to dream; and is applied to these persons as holding doctrines and opinions which sustained the same relation to truth which dreams do to good sense. Their doctrines were the fruits of mere imagination, foolish vagaries and fancies. The word occurs nowhere else in the New Testament, except in Act 2:17, where it is applied to visions in dreams.

Defile the flesh - Pollute themselves; give indulgence to corrupt passions and appetites. See the notes at 2Pe 2:10.

Despise dominion - The same Greek word is used here which occurs in 2Pe 2:10. See the notes at that verse.

And speak evil of dignities - See the notes at 2Pe 2:10.

Poole: Jud 1:2 - -- Mercy unto you; which is the fountain of reconciliation, and all the grace vouchsafed you: see 1Ti 1:2 2Ti 1:2 Tit 1:4 . Love; either he means ...

Mercy unto you; which is the fountain of reconciliation, and all the grace vouchsafed you: see 1Ti 1:2 2Ti 1:2 Tit 1:4 .

Love; either he means God’ s love to them, or their love to God and each other.

Be multiplied; mercy in the effects of it, peace in the sense of it, and either the love of God in the manifestation of it, or their love to God and their neighbours in the degrees and exercise of it.

Poole: Jud 1:3 - -- When I gave all diligence to write unto you: the apostle here declares the first cause of his writing to them, viz. his own inclination and readines...

When I gave all diligence to write unto you: the apostle here declares the first cause of his writing to them, viz. his own inclination and readiness, according to the duty of his place, (as an apostle), so to do: q. d. Being of myself willing, and earnestly desirous to promote your welfare, when absent from you, by writing unto you.

Of the common salvation; i.e. those things which concern the salvation of us all in common, or that salvation which is common to us all; there being but one salvation for all believers, and one way to it.

It was needful for me to write unto you, and exhort you; the second reason of his writing, viz. the necessity of it, in respect of the danger they were in, as follows, Jud 1:4 .

That ye should earnestly contend; by constancy in the faith, zeal for the truth, holiness of life, mutual exhortation, prayer, suffering for the gospel, &c.; against those that would pervert the gospel.

For the faith; the doctrine of the gospel; faith is taken for the object of faith.

Which was once; either, once for all, because it was delivered by all the apostles as the only unchangeable rule of governing their lives, and obtaining salvation, to which nothing is to be added, and from which nothing is to be taken away; or it implies, that it was therefore delivered to them that they might never forsake it, and that if they do, they miss of their salvation, as being never like to have another way made known to them.

Delivered unto the saints; viz. by God, not invented by men.

Poole: Jud 1:4 - -- Who were before of old ordained; Greek, forewritten, i.e. of whom it was formerly written, or foretold, viz. by Christ and his apostles; or rather,...

Who were before of old ordained; Greek, forewritten, i.e. of whom it was formerly written, or foretold, viz. by Christ and his apostles; or rather, it is to be understood according to our translation, before ordained, viz. in the eternal counsel of God; God’ s decree being compared to a book, in which things to be done are written down. This the apostle adds to prevent any offence that might be taken at the wickedness of these seducers; and therefore lets these saints know, that though such men crept in unawares to them, yet it was not without the providence of God so ordering it.

To this condemnation; or, judgment; and it may be understood, either of a reprobate sense, to which they who thus perverted the gospel were given up by God, according to his preordination; or of that damnation he decreed should follow upon their wickedness, in making shipwreck of the faith themselves, and subverting others. This seems best to agree with 2Pe 2:3 .

Turning the grace of our God into lasciviousness; abusing the doctrine of the grace of God, and benefits of Christ revealed in the gospel, especially the doctrine of Christian liberty, to the encouraging themselves and others in the vilest lusts, 2Pe 2:1 .

And denying the only Lord God: either this may be understood of the Father distinctly from Christ, expressed in the following clause, and only is put in not to exclude either of the other Persons of the Trinity from being God, but to exclude idols and false gods: or it may be understood of Christ, as well as the words following; not only because there is but one article in the Greek relating to the whole sentence, but because it seems best to agree with the parallel place, 2Pe 2:1 , which is most generally understood of Christ; and because the heresies of those times, which Jude cautions these saints against, struck especially at the Godhead of Christ, which he therefore the more expressly asserts.

Poole: Jud 1:5 - -- Though ye once: this may be joined either with the verb following, knew, according to our translation, and the sense is, though ye knew this cert...

Though ye once: this may be joined either with the verb following, knew, according to our translation, and the sense is, though ye knew this certainly, as the word once is taken, Psa 89:35 , or perfectly and thoroughly, or once for all; or rather, with what goes before, and the words may be read, I will yet once (viz. while I am in this tabernacle) put you in remembrance of this, though you know it; as 2Pe 1:12 .

Having saved the people; the people of Israel.

Afterward destroyed them; viz. in the wilderness, by plague, fiery serpents, &c.

That believed not; he sets forth the Israelites’ unbelief, as the original of all their disobedience and rebellions, and the great cause of their destruction. See Heb 3:17-19 4:2 .

Poole: Jud 1:6 - -- Kept not their first estate; in which they were created, their original excellency, truth, holiness, purity, Joh 8:44 , as well as dignity. But l...

Kept not their first estate; in which they were created, their original excellency, truth, holiness, purity, Joh 8:44 , as well as dignity.

But left their own habitation; viz. a heavenly one, from whence, though they were righteously thrust out by God, 2Pe 2:4 , yet they may be truly said to have left it themselves, in that they voluntarily rebelled against the law of their creation, and committed that sin which they knew would certainly be punished with such a dejection.

He hath reserved in everlasting chains; into which, Peter says, they were delivered.

Poole: Jud 1:7 - -- The cities about them; Admah and Zeboim, Jer 49:18 Hos 11:8 . In like manner, as Sodom, and Gomorrah did, likeness of sin inferring likeness o...

The cities about them; Admah and Zeboim, Jer 49:18 Hos 11:8 .

In like manner, as Sodom, and Gomorrah did, likeness of sin inferring likeness of punishment.

Strange flesh; margin, other flesh; he means male flesh, which is other than what God appointed for that use they made of it; or, as we render it, strange flesh, i.e. that which is strange, improper, and unfit for such an end. It is the description of the unnatural filthiness of the Sodomites, Gen 19:5 : see Rom 1:26,27 .

Are set forth for an example, suffering the vengeance of eternal fire: eternal fire may be joined either:

1. With example, and the words thus placed, are set forth for an example of eternal fire, suffering vengeance; and the meaning is, that the vengeance they suffered in being destroyed by fire, is an example, or type, of eternal fire, that of hell: or:

2. With vengeance, according to our reading; and then the sense is, they are set forth for an example, ( viz. to those that after should live ungodly, 1Pe 2:6 ), suffering the vengeance of eternal fire; the vengeance they suffer is an example to deter others from the like wickedness. This fire is called eternal, either because of the still continuing effects of it, or rather, because it was a type or representation of the fire of hell, and to those miserable Sodomites the very beginning of it, they being brought by these temporal flames into everlasting burnings.

Poole: Jud 1:8 - -- Likewise also; notwithstanding so many judgments of God upon others, which should have kept them from the like sins. These filthy dreamers: eith...

Likewise also; notwithstanding so many judgments of God upon others, which should have kept them from the like sins.

These filthy dreamers: either this may be taken properly, and joined to the next clause, defile the flesh; and then it may note the impurity of these wretches, who dreamed of what they loved, and acted over that filthiness in their sleep, to which they were so much addicted when awake: or metaphorically, and so they are called dreamers, as having the sense of their minds overcome and laid asleep by their sensual pleasures; or being like men in a dream, deluded by their absurd, though pleasing imaginations.

Defile the flesh: this notes all those lascivious practices, to which, like the Sodomites, they had given themselves over; and whereby they defiled themselves and others: the lust of uncleanness, as it is in Peter.

Despise dominion; in their minds, judgments, desires, they reject, make void, and abrogate civil government, as a thing not fit to be.

Dominion; not only governors, but government itself.

And speak evil of dignities; either spiritual governors, or rather, civil, called dignities, because of the honourable titles given them, and gifts bestowed on them: see 2Pe 2:10 .

PBC: Jud 1:3 - -- See Philpot: THE EARNEST CONTENTION FOR LIVING FAITH See WebbSr: CONTEND FOR THE FAITH II. Vs. 3 The Purpose Of Jude’s Writing (earnestly contend ...

See Philpot: THE EARNEST CONTENTION FOR LIVING FAITH

See WebbSr: CONTEND FOR THE FAITH

II. Vs. 3 The Purpose Of Jude’s Writing (earnestly contend for the faith)

Jude 1:3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

Jude in this verse is making writing very important. Note that he uses the word "write" twice in Jude 1:3. Two subjects that he is writing about: one, common salvation; two, earnestly contend for the faith. The writing has been done with "diligence" and "needful."

Word study: write

Strong’s SGreek: 1125. grapho grapho (graf’-o); a primary verb; to "grave," especially to write; figuratively, to describe: KJVdescribe, write (- ing, -ten). (DIC)

Lu 1:3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

Joh 1:45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

Ac 1:20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

Ro 1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

1Co 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

2Co 2:3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

Ga 1:20 Now the things which I write unto you, behold, before God, I lie not.

Php 3:1 Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.

1Th 4:9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. (KJV)

This is not an exhaustive look at the word "write," just a few verses in the New Testament and each writer setting forth something very important. I will deal with this word in more detail later on in this study. For now please note, we are in a day of great delusion:

2Th 2:7-14 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (KJV)

I am going on my 50th year of preaching. Every year that goes by, the so call church has let down its standards in every way. It is not hard in these days for a pastor, that truly has the desire for his people to grow in grace and truth, to have a weeping heart. There is no problem in seeing how the Old Testament Prophets and New Testament writers wept over the conditions of their day and as promised in the scriptures things will wax worse and worse. Take heart, dear reader, if your heart is like mine? I look at Moses, Joseph, Jeremiah, Daniel to name just a few that had to stand regardless what their day was like or how the people reacted to the teaching of God’s Word. In Joh 16:33 says, "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." (KJV)

When we correlate this thought "earnestly contend for the faith" there is no doubt that God’s Word is written only to God’s people. Further it is their responsibility to know, protect, guard, and live by the Word. Note the definitions of these words "earnestly, and contend." In the original Greek these two words are one. Our translators were not wrong in translating this into the English.

Word study: earnestly contend

Strong’s SGreek: 1864. epagonizomai epagonizomai (ep-ag-o-nid’-zom-ahee); from SGreek: 1909. epi and SGreek: 75. agonizomai; to struggle for: KJV- earnestly contend foreign (DIC)

Note: Next two definitions make up the above word. To know what this word is and where it comes from, (earnestly, contend) helps to clarify and understand.

Strong’s SGreek: 1909. epi epi (ep-ee’); a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution with the genitive case, i.e. over, upon, etc.; of rest (with the det.) at, on, etc.; of direction (with the accusative case) towards, upon, etc.: KJV- about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, wherefore-), in (a place, as much as, the time of, -to), (because) of, (up-) on (behalf of), over, (by, for) the space of, through (- out), (un-) to (- ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively). (DIC)

Strong’s SGreek: 75. agonizomai agonizomai (ag-o-nid’-zom-ahee); from SGreek: 73. agon; to struggle, literally (to compete for a prize), figuratively (to contend with an adversary), or genitive case (to endeavor to accomplish something): KJV-fight, labor fervently, strive. (DIC)

Next is the correlative scripture: Lu 13:24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Joh 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

Col 1:29 Whereunto I also labour, striving according to his working, which worketh in me mightily. (KJV)

Col 4:12 Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. (KJV)

1Ti 6:12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

2Ti 4:7 I have fought a good fight, I have finished my course, I have kept the faith: We are living in sad days and the teaching of God’s people is defeat rather than victory. No doubt we are human and still in our carnal flesh. Yet these scriptures and hundreds more like them show that the child of God is a different being, with heavenly power by Christ in you, the Holy Spirit. Also See:

Lu 1:1-4 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed. (KJV)

There was a time in history when Baptist had the reputation of being knowledgeable of God’s Word (Bible) and a people that lived by it. What about today (2003)? When I have in the past studied what is called the "classics," commentaries and theology books and Baptist were written of in the debates; they were called ignorant and uneducated. Yet when reading in the debates the Baptist quoted the Word of God (Bible) while others tried using their great intellect, as does a lawyer. You may reason with the greatest of legal mind but please remember God and His Written Word are final.

Lu 1:1-4 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed.

Note in Luke’s writing Lu 1:3 "perfect understanding," Lu 1:4 "know the certainty." In today’s mind most men think we can only have opinions. Luke did not receive his knowledge first hand, to begin with, his knowledge came from Paul. We also have Paul’s writings. This does not negate the fact that Luke was one of the verbal inspired writers of God’s Word. I do not believe that we can write another inspired book of the Bible as Luke did, but I do believe in "perfect understanding, and know the certainty." What is lacking today, in most cases, is serious students that will not leave God’s Word alone, but read it constantly, learn its grammar, history, purpose, and even its original language. Some would say that is education. There is no place in the Scriptures where it tells a man to be ignorant. Others call the Apostles and Disciples ignorant because of their occupation, not because they literally were. All one has to do, is study Jewish culture and you will find that they were not brought up ignorantly.

Jude is writing and reminding of the "common salvation" that the child of God is to "earnestly contend for" and this must be done in "the faith." For this to be done one must first have knowledge and possession of "common salvation." Knowledge will come only as God’s children read and study His Word. As God’s child one can only "earnestly contend for the faith" as they practice the knowledge they gain and share with others their blessings. Keep in mind Faith comes by imputation, but the furtherance of faith comes through God’s Word. See Ro 10:17 So then faith cometh by hearing, and hearing by the word of God.

Elder Roger Palmer

PBC: Jud 1:4 - -- Jude 1:4 III. Vs. 4 Warning of Ungodly Men- Yet Through God’s Ordained Plan Jude 1:4 For there are certain men crept in unawares, who were before ...

Jude 1:4

III. Vs. 4 Warning of Ungodly Men- Yet Through God’s Ordained Plan

Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (KJV)

Word study: crept in unawares

Strong’s SGreek: 3921. pareisduno pareisduno (par-ice-doo’-no); from SGreek: 3844. para and a compound of SGreek: 1519. eis and SGreek: 1416. duno; to settle in alongside, i.e. lodge stealthily: KJVcreep in unawares. (DIC)

There are two more words with similar meaning and related to this word and verse.

Word study: privily bring in

Strong’s SGreek: 3919. pareisago pareisago (par-ice-ag’-o); from SGreek: 3844. para and SGreek: 1521. eisago; to lead in aside, i.e. introduce surreptitiously: KJV-privily bring in. (DIC)

2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (KJV)

Word study: unawares brought in

Strong’s SGreek: 3920. pareisaktos pareisaktos (par-ice’-ak-tos); from SGreek: 3919. pareisago; smuggled in: unawares brought in. (DIC)

Ga 2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: (KJV)

Please note in everyone of these passages including Jude there were those that came in unaware and brought in false doctrine or teaching. We are not careful enough in these days to make sure ones credentials match the scriptures. If you today try to hold someone to the authority of God’s word you will be judged as a "know it all," arrogant, and "who made you final authority?" Man seemingly is proud of his ignorance of God’s Word and does not want to be challenged to prove there position. As long as one can get a group to agree then it must be alright. Further if it can get in the "church" then surely God has put His approval upon it or why would He let such come into the church? I will be dealing with this in more detail, further in this study.

Word study: before—-ordained

Strong’s SGreek: 4270. prographo prographo (prog-raf’-o); from SGreek: 4253. pro and SGreek: 1125. grapho; to write previously; figuratively, to announce, prescribe: KJV- before ordain, evidently set forth, write (afore, aforetime). (DIC)

Word study: condemnation

Strong’s SGreek: 2917. krima krima (kree’-mah); from SGreek: 2919. krino; a decision (the function or the effect, for or against "crime"): KJV- avenge, condemned, condemnation, damnation, + go to law, judgment. (DIC)

Strong’s SGreek: 2919. krino krino (kree’-no); properly, to distinguish, i.e. decide (mentally or judicially); by implication, to try, condemn, punish: KJV- avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think. (DIC)

Correlative Scripture: Ro 15:3-6 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

Ga 3:1-5 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Eph 3:1-7 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,) 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles andprophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

In all of these passages something was preset by God or "before ordained." Each passage also contain something adverse and victorious. Always victory for God’s People and adversity for the lost to condemnation. Keep in mind what Jude 1:4 says "For there are certain men crept in unawares." This is not in the open. Men act, look, and even proclaim they are setting forth God’s Truth. Then what is our means of being sure? Only the study of God’s Word and depending upon the Spirit of God to be our teacher are we going to know which man is declaring the truth of God.

Here is the parallel passage to our verse:

2Pe 2:1-10 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; 7 And delivered just Lot, vexed with the filthy conversation of the wicked: 8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. (KJV)

God has not put the children of God in darkness nor has He left us ignorant, unless you want to be. Within God’s Word is all of the answers, even Satan’s. Our passage shows us what we can expect from man and Satan’s crowd, physical or angelic. Yet not one of them is on their own, but under the control of God and doing according to His divine plan. It is appalling today to see man, that claims the grace of God, to submit to the pressures of compromise. They leave the establishment of God’s Word that determines our way of life, and the qualifications of our leaders. In many cases not caring what God in His Word says about our responsibility, as in Jude 1:3, to "earnestly contend for the faith." John in his epistles makes it very clear that we are in the "last days" yet this is not for the purpose of compromise or excuse, but to our strengthening so we can be strong in the Lord.

Please note the last part of this verse: Jude 1:4 "ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." Can "ungodly men" be kind, gentle, appearing to be called of God? There is a passage in 2Co 11:1-33 that describes these very men: I will not write out the complete chapter, so please take time to search out this very important scripture and others like it, to examine our day:

2Co 11:2-4 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

2Co 11:10-15 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. 11 Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. 13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (KJV)

Paul claims that they sound alright and look alright, then what is wrong? They do not want to hold to the totality of the scriptures. Just enough to get them by and claim that God led them. Oft times in real life situations, when asked, they answer that it was someone else’s fault. How can those who want truth and stand by it know the difference. In our government there are experts in counterfeit money. They learn the counterfeit by studying and knowing the real money, just at a glance. Oh, dear reader our God requires the same from His children. By studying God’s Word and knowing it we also can tell the counterfeit teacher, preacher, deacon, etc..

Word study: lasciviousness

Strong’s SGreek: 766. aselgeia aselgeia (as-elg’-i-a); from a compound of SGreek: 1. a (as a negative particle) and a presumed selges (of uncertain derivation, but apparently meaning continent); licentiousness (sometimes including other vices): KJV- filthy, lasciviousness, wantonness. (DIC)

Mr 7:22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

Ro 13:13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

2Co 12:21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

Ga 5:19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

Eph 4:19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

1Pe 4:3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

2Pe 2:7 And delivered just Lot, vexed with the filthy conversation of the wicked:

2Pe 2:18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.

Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (KJV)

Lasciviousness, when studied has a unique standard. Those who are in it are deceived, blame others for their problems, and determine to continue in their way. All of this is done regardless what the Bible, God’s Word says. Please take time to look up all the above passages and see them in there context.

Word study: denying (the only Lord God)

Strong’s SGreek: 720. arneomai arneomai (ar-neh’-om-ahee); perhaps from 1 (as a negative particle) and the middle voice of SGreek: 4483. rheo; to contradict, i.e. disavow, reject, abnegate: KJV- deny, refuse. (DIC)

Mt 26:69-75 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

2Ti 2:11-13 It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself.

2Ti 3:5 Having a form of godliness, but denying the power thereof: from such turn away.

Tit 1:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (KJV)

Probably the greatest denial in our Bible is that of Peter. Please learn something about Peter that men are not doing today. Peter recognized his error and went out and wept bitterly, than came back as a great testimony. Peter never blamed anybody else but made best of the situation. There is another occasion with Peter: He and Paul had a debate over circumcision in Jerusalem, at the end of the council they all agreed. Later on Peter is in Galatia and joined up with the Judizers that held to circumcision. Paul being the younger faced Peter with the truth. Did Paul and Peter ever get things resolved? Look at:

2Pe 3:15-18 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (KJV)

Yes, Peter came to the truth and lifted Paul up for being strong enough in the Lord to take his stand.

I use Peter as the example here because every man has been here, but please notice God’s Child does not dwell here. It is one thing to be in error and be corrected, and another to make error and dwell in it as if nothing is wrong.

One more thought and probably the most important upon this subject. What does it mean to "deny the only Lord God, and our Lord Jesus Christ?" The scriptures are very clear when one disobeys God’s Word, then that person is "denying" Him. There is a word study that one should do in God’s Word, the word is "sin." There are three different words for sin in the New Testament: one, sin that can never be forgiven; two, sin that is continued that one will not leave, therefore, never forgiven; three, (and I hope this is where we are at), sin, that is committed, recognized, repented of, correction, forgiveness. We need to get back to this teaching pertaining to sin. If you would like to study this, study the Epistles of John, all three, especially 1Jo 1:1-5:21. Do not neglect to search the whole of the Bible for this subject.

Word study: sin- see Appendix

Strong’s SGreek: 264. hamartano hamartano (ham-ar-tan’-o); perhaps from SGreek: 1. a (as a negative particle) and the base of SGreek: 3313. meros; properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin: KJV- for your faults, offend, sin, trespass. (DIC)

Strong’s SGreek: 265. hamartema hamartema (ham-ar’-tay-mah); from SGreek: 264. hamartano; a sin (properly concrete): KJV- sin. (DIC)

Strong’s SGreek: 266. hamartia hamartia (ham-ar-tee’-ah); from SGreek: 264. hamartano; a sin (properly abstract): KJV- offence, sin (- ful). (DIC)

I am going to leave this study for you to do. Please keep in mind Strong’s only gives the root words. Look at the Lexicons and Berry’s Interlinear for the actual words and grammar. One last note that is a reminder. Yes, God forgives sin, please note even though God forgives sin He never goes against His standards or qualifications for leadership. We oft times see in the Bible some things that do not seem right in the way God works, but if one is a good student of the Word of God, they know and can prove by the Word of God, He never sacrifices standards and qualifications to accomplish His purpose.

PBC: Jud 1:5 - -- Jude 1:5 IV. Vs. 5-7 Reminder And History Lesson, All To Learn Of God’s Ways And Purposes Jude 1:5-7 Jude 1:5 I will therefore put you in remembr...

Jude 1:5

IV. Vs. 5-7 Reminder And History Lesson, All To Learn Of God’s Ways And Purposes

Jude 1:5-7

Jude 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Vs 6 Will be dealt with last. Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Jude 1:7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. (KJV)

Word study: remembrance

Strong’s SGreek: 5279. hupomimnesko hupomimnesko (hoop-om-im-nace’-ko); from SGreek: 5259. hupo and SGreek: 3403. mimnesko; to remind quietly, i.e. suggest to the (middle voice one’s own) memory: KJV- put in mind, remember, bring to (put in) remembrance. (DIC) knew

Strong’s SGreek: 1492. eido eido (i’-do); a primary verb; used only in certain past tenses, the others being borrowed from the equivalent SGreek: 3700. optanomai and SGreek: 3708. horao; properly, to see (literally or figuratively); by implication (in the perf. only) to know: KJV- be aware, behold, X can (+not tell), consider, (have) know (- ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare SGreek: 3700. optanomai. (DIC)

On the outset of this study we dealt with the fact that Jude was writing to a people that knew their Old Testament Scriptures and their history. The receivers of this writing were reminded to remember. The reason for remembrance is, that we do not forget how God works, with believers and nonbelievers. At this point please take time to look up the references that will follow:

Note this whole Psalm.

Ps 78:12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. Ps 78:43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan: Ps 78:51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

Note this chapter and there are several more like this in your Bible.

Isa 19:1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. Isa 19:3 And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. Isa 19:12 Where are they? where are thy wise men? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt. Isa 19:13 The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof. Isa 19:14 The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. Isa 19:15 Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do. Isa 19:16 In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. Isa 19:17 And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. Isa 19:18 In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction. Isa 19:19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. Isa 19:20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them. Isa 19:21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform it. Isa 19:22 And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them. Isa 19:23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. Isa 19:24 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Isa 19:25 Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

Jer 42:14-19 Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell: 15 And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there; 16 Then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die. 17 So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them. 18 For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more. 19 The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day.

2Pe 2:6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

Re 11:8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. (KJV)

I left some verses out of each one of these passages on purpose. I hope these scriptures wet your appetite to search these and more out. It is for us to understand what God is teaching in these passages and to know they are always up to date. History as far as God is concern will teach the Church what they can expect in the future. God treats no age different. We might change in technology, but man and his ways never change.

I trust that we can see from these passages that the lesson here has something to do with Egypt, Sodom and Gomorrah. If you do a complete study of these places, here is what you should note: God delivered both with His men- Abraham, Sodom and Gomorrah; Joseph, Egypt. Neither place ever recognized God, both fell under the plague, God’s people were delivered in every case. When this study is furthered one should find out that these places are symbols as well. There symbolism is that of the world, so as you can see, the judgement never changes. This should help us recognize what is going on in our day, each period in history, and the future that God allows to come to pass.

Jude 1:7 Even as Sodom and Gomorrha, and the cities about them inlike manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

Note this phrase: "giving themselves over to fornication," Jude is warning the church not to fall in the same pit fall that Israel did. Fornication is not always a physical act. In the following part of this study note how God accuses His People of playing the harlot, committing fornication. When I say His People please recognize that I am dealing with a body that makes that claim. I am well aware of those who do not persevere were never His despite their claims. Please read very carefully the scriptures in the following word study.

Word study: Fornication- this is the N.T. word in Jude 1:7

Strong’s SGreek: 1608. ekporneuo ekporneuo (ek-porn-yoo’-o); from SGreek: 1537. ek and SGreek: 4203. porneuo; to be utterly unchaste: KJV- giveself over to fornication. (DIC)

Old Testament:

Strong’s SHebrew: 2181. zanah zanah (zaw-naw’); a primitive root highly-fed and therefore wanton; to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively, to commit idolatry (the Jewish people being regarded as the spouse of Jehovah): KJV- (cause to) commit fornication, X continually, X great, (be an, play the) harlot, (cause to be, play the) whore, (commit, fall to) whoredom, (cause to) go a-whoring, whorish. (DIC)

2Ch 21:4-15 Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel. 5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem. 6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD. 7 Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever. 8 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. 9 Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots. 10 So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers. 11 Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto. 12 And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, 13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father’s house, which were better than thyself: 14 Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods: 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

Jehoram, as many other kings, never pay attention to God’s Word or messengers. He carries on as if he is right and thinks that he has God’s favor just because he is of the house of David. We some time think because we belong to a particular group that there is no way we can be wrong or go wrong. Those that are God’s Children have the responsibility to know for sure what they commit in their lives is honorable to God. He has given His Written Word for that purpose.

Isa 23:15-18 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. 16 Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. 17 And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. 18 And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing. (KJV)

Even the Gentiles cannot escape the judgement hand of God. In the Old Testament most do not give credit to the knowledge that the Gentiles had of the true God. Every man has the responsibility, yes and only God’s People can respond. Therefore, that makes God’s People of greater responsibility.

Eze 16:1-38 Again the word of the LORD came unto me, saying, 2 Son of man, cause Jerusalem to know her abominations, 3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite. 4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. 5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. 6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. 7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. 8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine. 9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. 10 I clothed thee also with broidered work, and shod thee with badgers% skin, and I girded thee about with fine linen, and I covered thee with silk. 11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. 15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, 18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. 19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, 21 That thou hast slain my children, and delivered them to cause them to pass through the fire for them? 22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood. 23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;) 24 That thou hast also built unto thee an eminent place, and hast made thee an high place in every street. 25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. 26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger. 27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.  28. Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.  29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. 30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; 31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; 32 But as a wife that committeth adultery, which taketh strangers instead of her husband! 33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. 34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary. 35 Wherefore, O harlot, hear the word of the LORD: 36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; 37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. 38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

Strong’s SHebrew: 8457. taznuwth taznuwth (taz-nooth’); or taznuth (taz-nooth’); from SHebrew: 2181. zanah; harlotry, i.e. (figuratively) idolatry: KJV- fornication, whoredom. (DIC)

Eze 16:29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. (KJV)

See in the above passage.  Fornication in this day and time has been just about an accepted happening for those outside and inside the "church." In the above passage Ezekiel is giving a history lesson to all 12 tribes of Israel of God’s goodness and Israel’s gratitude by playing the harlot. Are we in a day of paradox? We that claim the Grace of God, what is our life style? Is God first? Does His House have priority over the world? Do you have family worship? Are you a student of God’s Word? Is there a preparation in this life for the next?

I am appalled by todays attitude about the "church," "Christianity." Mentality today is: "God gets me at death, I will pay my token tribute now, but don’t expect to much. I just don’t have the time, money, education, etc."

De 30:10-20 If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul. 11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15 See, I have set before thee this day life and good, and death and evil; 16 In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. 17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; 18 I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. 19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: 20 That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

Joh 9:31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. (KJV)

I wish that I had words or a wake up call, to awaken our day. I understand our day by scripture, yet that does not relieve my anxiety. I look in the scriptures and see men like Moses, Joseph, Daniel, Elijah, Elisha, many, many more that we could name. Even in the New Testament Peter, Paul, Luke, James. Men that desired that people would learn and then walk what they learn. There is no doubt our day is the day of great delusion, sad to say God will not except that for an excuse. We find time to do anything we want to do, God knows that right well.

We have dealt with Jude 1:5,7 but we should also make a note of verse 6.

Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. (KJV)

I trust you will also take time to do a history study on fallen angels. Here are some thoughts:

First of all we must recognize that Satan had access to the throne of God. Job 1:6-8 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. 7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. 8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? (KJV)

Next that Satan must be bound and that this was accomplished at Calvary. Mt 12:29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Re 20:2-3 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. (KJV)

What does it mean for Satan to be bound?

Re 12:7-17 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. 12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (KJV)

Since Satan and his angels are cast to the earth what does that mean for the Church? This is what Jude is writing about, "contend for the faith." Look at some of the other scriptures pertaining to this same subject please:

Christ in the Gospel of John is assuring the church of Satan’s defeat:

Joh 16:11-13 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. (KJV)

Even though Satan is defeated and cast out of Heaven, that does not mean the earth is finish with Satan or the Church. Yet we that are of God’s Elect, the Church should also recognize our own victory over Satan in Christ. Satan is not here for our excuse. Note the scriptures:

Joh 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. (KJV)

Eph 2:1-3 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Eph 6:11-13 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

        As one can see Jude and the other writers agree that the Church has a responsibility to be faithful to Christ and to contend for the truth that God has given us. Oft times what we think is being kind, gentle, loving is nothing more than a compromise of truth. May we carry this thought one step further. Jude says in his book, scripture, that we already know and should remember. Someone will say "I did not know." We all can make excuses but our problem today is wilful ignorance. I know people who claim to be God’s Children and do not know their Bibles. They do not read them nor do they study them. God has given to this world, Church, man: truth. One will only gain truth through reading and studying. The Spirit of God does not automatically give you truth just because you claim to be God’s Child. There are a multitude of verses in the Bible that reveal: the Child of God’s responsibility to read and study, or to get someone to read for you if you do not have that ability. For the lost man the responsibility is not different, yet they will not have discernment.

Note this passage of scripture:

2Ti 3:1-7 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. (KJV)

You see God’s Word is always up to date. Man is always learning something. What we need to face, are we learning God’s Word or Man’s theory about God’s Word?

Haydock: Jud 1:1 - -- And brother of James, the apostle and bishop of Jerusalem; he might have added, the brother of Christ, as he and the same St. James are so styled; i....

And brother of James, the apostle and bishop of Jerusalem; he might have added, the brother of Christ, as he and the same St. James are so styled; i.e. cousin germans. ---

And called. That is, to all converted to the faith of Christ, whether they were Jews or Gentiles. (Witham)

Haydock: Jud 1:3 - -- Being very solicitous to discharge my duty of an apostle, in writing and instructing you in the common concern of your salvation, I judge it necessary...

Being very solicitous to discharge my duty of an apostle, in writing and instructing you in the common concern of your salvation, I judge it necessary at present to write this letter, to exhort you to contend earnestly, [1] and stand firm in the Christian faith. (Witham)

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[BIBLIOGRAPHY]

To contend earnestly, supercertari, which has an active sense, of which there are divers examples. See Estius and P. Alleman, Greek: epagonizesthai.

Haydock: Jud 1:4 - -- For there have crept in some men, impious men, (who were of old[2] foretold that they should fall into condemnation, by their own obdurate malice) th...

For there have crept in some men, impious men, (who were of old[2] foretold that they should fall into condemnation, by their own obdurate malice) the disciples of Simon, and the Nicolaites, who endeavour to turn the grace of our God, and Christian liberty into all manner of infamous[3] lasciviousness; who, by their ridiculous fables, deny the only sovereign Ruler, and our Lord Jesus Christ. Some by the only sovereign, or master of all things, understand God the Father, and our Lord Jesus Christ, who, according to his divine Person, is the same God, Master, and Lord with him, and the Holy Ghost. But many interpreters think the true sense and construction is this, denying Jesus Christ, our only sovereign master, [4] and Lord. The reasons for this exposition are: 1. That this verse of St. Jude seems correspondent to that of St. Peter, (2 Peter ii. 1.) where he says of the same heretics, that they deny the Lord who bought them, or deny him that bought them, to be Lord. 2. Because the disciples of Simon denied Jesus Christ to be truly Lord God, but denied not this of the Father. 3. Because the Greek text seems to denote one and the same to be sovereign master and the Lord. See Cornelius a Lapide. (Witham)

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[BIBLIOGRAPHY]

Who were foretold; præscripti, Greek: progegrammenoi, prædicti. It is not well translated appointed, by Mr. N., especially since Calvin and Beza pretended, from this expression, that God was the cause of their resisting the truth.

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[BIBLIOGRAPHY]

Luxuriam, Greek: aselgeian.

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[BIBLIOGRAPHY]

Solum Dominatorem, & Dominum nostrum, Jesum Christum negantes. The ordinary Greek ton monon despoten Theon, kai Kurion emon Iesoun Christon arnoumenoi.

Haydock: Jud 1:5 - -- But I will admonish you, that once [5] (that is, some time ago, when you were converted and instructed) knew all things that were necessary as to t...

But I will admonish you, that once [5] (that is, some time ago, when you were converted and instructed) knew all things that were necessary as to the Christian faith, I will then put you in mind of the judgments and chastisements that such sinners may expect, that Jesus, [6] not as man, but as God, having saved the people of Israel from their slavery in Egypt, did afterwards on several occasions punish and destroy those among them, who believed not; who were rebellious and incredulous to his promises. (Witham) ---

The Greek, and after it the Protestant version, have the Lord saved; the Vulgate has Jesus, which signifies Saviour, and may in this place be understood of the Word, who from his incarnation took the name of Jesus (Bible de Vence) ---

Menochius says it means Josue [Joshua], who is thus styled by the seventy interpreters [in the Septuagint].

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[BIBLIOGRAPHY]

Scientes semel omnia, Greek: eidotas apax apanta. Semel, pro jamdudum, says Estius.

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[BIBLIOGRAPHY]

Quoniam Jesus, some would have here meant Josue [Joshua]: they seem not to reflect, that it was not Josue [Joshua], but Moses that saved the people out of Egypt.

Haydock: Jud 1:6-7 - -- Principality. That is, the state in which they were first created, their original dignity. (Challoner) --- Having given themselves over to [7] fo...

Principality. That is, the state in which they were first created, their original dignity. (Challoner) ---

Having given themselves over to [7] fornication, or to excessive uncleanness. ---

Going after other flesh, and seeking unnatural lusts, with those of the same sex. (Witham) ---

Impurity punished by fire and sulphur. Fire is a punishment proportioned to the criminal passion of the voluptuous. That of Sodom was most dreadful, but then it was of short duration. There is another fire that will never be extinguished.

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[BIBLIOGRAPHY]

Given themselves over to fornication, exfornicatæ, Greek: ekporneusasai, excessive fornications, the signification being stronger, and increased by Greek: ek.

Haydock: Jud 1:8 - -- In like manner these men (heretics) also defile the flesh with their horrid abominations, despise just dominion, all lawful authority, as well ...

In like manner these men (heretics) also defile the flesh with their horrid abominations, despise just dominion, all lawful authority, as well as ecclesiastical as civil; blaspheme majesty, speak ill, and rail both against the majesty of God, and those whom he hath invested with power derived from him. (Witham) ---

Blaspheme, &c. Speak evil of them that are in dignity; and even utter blasphemies against the divine majesty. (Challoner) ---

The justice of God generally punishes the pride of heart, by abandoning the body to shameful and humiliating abominations, and this we observe in the chief heresiarchs. Their pride makes them rebel against authority; and when once they have got free of this yoke, every other restraint is laughed at.

Gill: Jud 1:1 - -- Jude, the servant of Jesus Christ,.... The author of this epistle is the same who is elsewhere called Judas, Luk 6:16, who was one of the twelve apost...

Jude, the servant of Jesus Christ,.... The author of this epistle is the same who is elsewhere called Judas, Luk 6:16, who was one of the twelve apostles of Christ, whose name was also Lebbaeus, and whose surname was Thaddaeus, Mat 10:3, the name is the same with Judah, Gen 29:35, which comes from a word that signifies "to praise" or "confess"; and in the Rabbinical dialect is called יודא, "Juda" e, as here. He styles himself "the servant of Jesus Christ"; See Gill on Rom 1:1; though this is a title common to all believers, yet here, and in some other places, it is peculiar to an apostle, or minister of the Gospel; and therefore is used not merely in humility, and to acknowledge obedience to Christ, but as a title of dignity and honour: and the apostle goes on to describe himself by his natural relation,

and brother of James; not the son of Zebedee, but of Alphaeus, Mat 10:2; and this he mentions partly to distinguish himself from others of that name, as Judas Iscariot, and Judas called Barsabas; and partly for the sake of honour and credit, James being a very great man, a man of great note and esteem, and who seemed to be a pillar in the church, and was called the brother of our Lord, Gal 2:9; an account of the persons to whom this epistle is inscribed next follows,

to them that are sanctified by God the Father; which is to be understood not of internal sanctification, which is usually ascribed to the Spirit of God, but of the act of eternal election, which is peculiar to God the Father; in which sense Christ is said to be sanctified by the Father, and men ordained and appointed to an office, and vessels are set apart the owner's use; Joh 10:36 Jer 1:5; the language is taken from the ceremonial law, by which persons and things were sanctified, or set apart for sacred use and service; see Exo 13:2; and so the elect of God are by God the Father sanctified and set apart in the act of election, which is expressed by this word; partly because of its separating nature, men being by it separated from the rest of the world, to the use and service of God, and for his glory, so that they are a distinct and peculiar people; and partly because such are chosen through sanctification of the Spirit, and unto holiness both in this world and that which is to come; so that the doctrine of election is no licentious doctrine; for though holiness is not the cause of it, yet is a means fixed in it, and is certain by it, and an evidence of it; the Alexandrian copy, and some others, and the Vulgate Latin and Syriac versions, read, "to them that are loved by God the Father": election is the fruit and effect of love; those that are sanctified or set apart by the Father in election, are loved by him. The Ethiopic version renders it quite otherwise, "to them that love God the Father"; which flows from the Father's love to them:

and preserved in Jesus Christ; those who are sanctified, or set apart by God the Father in election, are in Christ, for they are chosen in him; they have a place in his heart, and they are put into his hands, and are in him, and united to him as members to an head, and were represented by him in the covenant of grace; and being in him, they are preserved by him, and that before they are called, as well as after; wherefore this character is put before that of being called, though the Syriac version puts that in the first place: there is a secret preservation of them in Christ before calling, from condemnation and the second death; they were not preserved from falling in Adam, with the rest of mankind, nor from the corruption of human nature, nor from actual sins and transgressions; yet, notwithstanding these, were so preserved that the law could not execute the sentence of condemnation on them, nor sin damn them, nor Satan, who led them captive, hale them to prison; and after calling, they are preserved not from indwelling sin, nor from the temptations of Satan, nor from doubts and fears and unbelief, nor from slips and falls into sin; but from the tyranny and dominion of sin, from being devoured by Satan, and from a total and final falling away; they are preserved in the love of God, and of Christ; in the covenant of grace; in a state of justification and adoption; and in the paths of truth, faith, and holiness; and are preserved safe to the heavenly kingdom and glory: their other character follows,

and called; not merely externally by the ministry of the word, but internally by the Spirit and grace of God; so that this is to be understood of a special and effectual call, whereby souls are called out of darkness into light, and from bondage to liberty; and from a dependence on themselves to the grace and righteousness of Christ; and from society with the men of the world to fellowship with him; and to eternal glory, so as to have faith and hope concerning it,

Gill: Jud 1:2 - -- Mercy unto you, and peace and love be multiplied. In this salutation the apostle wishes for a multiplication of "mercy", from God the Father, by whom ...

Mercy unto you, and peace and love be multiplied. In this salutation the apostle wishes for a multiplication of "mercy", from God the Father, by whom these persons were sanctified: mercy is a perfection in God; and shows itself in a special manner towards the elect, in the covenant of grace, in the provision of Christ as a Saviour, in the mission of him into this world, in redemption by him, in the forgiveness of sin, in regeneration, and in their whole salvation; and the multiplication of it intends an enlarged view and fresh application of it, which they sometimes stand in need of, as under desertions, when they want the sense and manifestation of it to them; and under temptations and afflictions, when they need sympathy and compassion; and when they fall into sin they stand in need of the fresh discoveries and application of pardoning mercy to them. Moreover, herein is wished for a multiplication of "peace" from Christ, in whom these chosen ones were preserved; and may design a fresh and enlarged view of peace being made for them by his blood, and an increase of conscience peace in their own hearts, as the effect of it; and may include peace, and an abundance of it, among themselves, as well as all prosperity, both external, internal, and eternal: likewise in the salutation, "love", and a multiplication of it is wished for from the Spirit of God, by whom they were called; and may be understood of the love with which God loved them; and which may be said to be multiplied, when it is gradually shed abroad in their hearts by the Spirit, and they are by degrees led into it more and more, and the acts of it are drawn out and set before them one after another, and fresh manifestations of it are made unto them; as in afflictive providences, after the hidings of God's face, and under temptations: and it may design the love with which they love God, which may be increased and made to abound more and more.

Gill: Jud 1:3 - -- Beloved, when I gave all diligence to write unto you,.... The apostle calls the persons he writes unto "beloved"; as they were of God, and by him and ...

Beloved, when I gave all diligence to write unto you,.... The apostle calls the persons he writes unto "beloved"; as they were of God, and by him and other saints; and he signifies his diligence in writing to them: and the subject of his writing was,

of the common salvation; which designs either the Gospel, sometimes called salvation, in opposition to the law, which is a ministration of condemnation; and because it is a declaration of salvation, and a means of it; and may be said to be "common", because preached to all, Jews and Gentiles: or Jesus Christ the Saviour himself, who is also sometimes called "salvation", because he was called and appointed to it, and undertook it, and is become the author of it; and may be said to be a "common" Saviour, not of all men, but of all his people; of his whole body, the church, and every member of it, and of all sorts of men, in all nations: or else that spiritual and eternal salvation wrought out by him, which is common, not to all men, for all are not saved with it, but to all the elect of God, and true believers in Christ; the love of God is common to them all alike; the choice of them to eternal salvation is the same; the covenant of grace, the blessings and promises of it, are equally shared by them; and they are bought with the same price of Christ's blood, and are justified by the same righteousness, and are regenerated, sanctified, and called by the same grace, and shall possess the same glory: there is but one way of salvation, and that is not confined to any nation, family, community, or sect among men. The Alexandrian copy and two of Beza's, and the Syriac version, read, "our common salvation"; and two other of Beza's copies and the Vulgate Latin version read, "your common salvation"; the sense is the same: it was

needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints; by the "faith" is meant the doctrine of faith, in which sense it is used whenever faith is said to be preached, obeyed, departed, or erred from, or denied, or made shipwreck of, or when exhortations are made to stand fast, and continue in it, or to strive and contend for it, as here; and which is sometimes called the word of faith, the faith of the Gospel, the mystery of faith, or most holy faith, the common faith, and, as here, faith only; and designs the whole scheme of evangelical truths to be believed; such as the doctrine of the Trinity, the deity and sonship of Christ, the divinity and personality of the Spirit; what regards the state and condition of man by nature, as the doctrines of the imputation of Adam's sin to his posterity, the corruption of nature, and the impotence of men to that which is good; what concerns the acts of grace in the Father, Son, and Spirit, towards, and upon the sons of men; as the doctrines of everlasting love, eternal election, the covenant of grace, particular redemption, justification by the imputed righteousness of Christ, pardon and reconciliation by his blood, regeneration and sanctification by the grace of the Spirit, final perseverance, the resurrection of the dead, and the future glory of the saints with Christ. This is said to be "delivered to the saints": it was delivered by God the Father to Christ as Mediator, and by him to his apostles, who may more especially be meant by "the saints", or holy men; who were chosen to be holy, and to whom Christ was made sanctification, and who were sanctified by the Spirit of God; and this faith, being a most holy faith, is fit for holy men, and only proper to be delivered to them, and preached by them; and by them it was delivered to the churches, both by word and writing; and this delivery of it supposes that it is not an invention of men, that it is of God, and a gift of his, and given in trust in order to be kept, held forth, and held fast; and it was but "once" delivered, in opposition to the sundry times and divers manners in which the mind of God was formerly made known; and designs the uniformity, perfection, and continuance of the doctrine of faith; there is no alteration to be made in it, or addition to it; no new revelations are to be expected, it has been delivered all at once: and therefore should be "earnestly contended for"; for could it be lost, another could not be had; and the whole of it is to be contended for; not only the fundamentals, but the lesser matters of faith; and not things essential only, but also what are circumstantial to faith and religion; every truth, ordinance, and duty, and particularly the purity of faith, and its consistency: and this contention includes a care and solicitude for it, to have it, own it, and hold it fast, and adorn it; and for the preservation of it, and for the spread of it, and that it might be transmitted to posterity: and it denotes a conflict, a combat, or a fighting for it, a striving even to an agony: the persons to be contended with on account of it, are such who deny, or depreciate any of the Persons in the Godhead, the assertors of the purity and power of human nature, and the deniers of sovereign, efficacious, and persevering grace: the persons who are to contend with them are all the saints in general, to whom it is delivered; which they may do by bearing an experimental testimony to it, by praying for the continuance and success of it, by standing fast in one spirit in it, and by dying for it; and particularly the ministers of the Gospel, by preaching it boldly, openly, fully, and faithfully, by disputing for it, and writing in the defence of it, and by laying down their lives, when called for: the manner in which this is to be done, is "earnestly", heartily, in good earnest, and without deceit, zealously, and constantly.

Gill: Jud 1:4 - -- For there are certain men crept in unawares,.... These words contain a reason why the doctrine of faith should be contended for, because of false teac...

For there are certain men crept in unawares,.... These words contain a reason why the doctrine of faith should be contended for, because of false teachers, who are described as being then upon the spot; the Apostles Peter and Paul had foretold that they would come, but Jude here speaks of them as in being; wherefore present rigour and vigilance were necessary to be used: their names are not mentioned, nor their number, only that there were "certain", or "some men"; which is done to stir up the saints to self-examination, whether they were in the faith; to diligence, in finding out these men; to vigour, in opposing them; and to care, to nip error and heresy in the bud: and they are said to have "crept in unawares": either into private houses, as was the custom of those men; or into the churches, and become members of them being the tares the enemy sows among the wheat; or into the ministry, assuming that office to themselves, without being called and sent of God; and so into the public assemblies of the saints, spreading their poisonous doctrines among them; and also into their affections, until discovered; and so the Ethiopic version reads here, "because ungodly men have entered into your hearts"; and all this was at an unawares, privily, secretly, without any thought about them, or suspicion of them:

who were before of old ordained to this condemnation; or judgment; meaning either judicial blindness of heart, they were given up to, in embracing and spreading errors and heresies; so that these are not casual things, but fall under the ordination and decree of God, which does not make God the author of them, nor excuse the men that hold them; and they are ordained and ordered for many valuable ends; on the part of God, to show his power and wisdom; and on the part of truth, that it might be tried and appear the brighter, and to manifest his people and their graces: or else punishment is designed, even everlasting condemnation, to which some are preordained of God; for this act of preordination respects persons, and not mere actions and events; and is not a naked prescience, but a real decree, and which is sure, certain, and irrevocable; is God's act, and springs from his sovereignty, is agreeably to his justice and holiness; nor is it contrary to his goodness, and is for his glory: the date of this act is "of old"; or as the Syriac version renders it, מן שוריא, "from the beginning"; that is, from eternity; see 2Th 2:13; for reprobation is of the same date with election; if the one is from eternity, the other must be so too, since there cannot be one without the other: if some were chosen before the foundation of the world, others must be left or passed by as early; and if some were appointed unto salvation from the beginning, others must be foreordained to condemnation from the beginning also; for these words cannot be understood of any prophecy of old, in which it was forewritten, or prophesied of these men, that they should be condemned for their ungodliness; not in Mat 24:1, in which no such persons are described as here, nor any mention made of their punishment or condemnation; nor in 2Pe 2:1; for then the apostle would never have said that they were "of old", a long while ago, before written, or prophesied of, since according to the common calculation, that epistle of Peter's, and this of Jude's, were written in the same year; nor in the prophecy of Enoch, Jud 1:14; for Enoch's prophecy was not written, as we know of; and therefore these men could not be said to be before written in it; besides, that prophecy is spoken of as something distinct from these persons being before written, to condemnation; and after all, was a prophecy referred to, the sense would be the same, since such a prophecy concerning them must be founded upon an antecedent ordination and appointment of God; the word here used does not intend their being forewritten in any book of the Scriptures, but in the book of God's eternal purposes and decrees; and the justice of such a preordination appears by the following characters of them,

ungodly men: all men are by nature ungodly, some are notoriously so, and false teachers are generally such; here it signifies such who are destitute of the fear of God, and of all internal devotion, and powerful godliness; and who did not worship God externally, according to his institutions and appointments, and much less sincerely, and in a spiritual manner; and who even separated themselves from the true worshippers of God, and gave themselves up to sensuality, and therefore their condemnation was just:

turning the grace of our God into lasciviousness; not the love and favour of God, as in his own heart, or as shed abroad in the hearts of others; for that can never, be turned to such a purpose, it always working in a contrary way; nor the principle of grace wrought in the soul, which being of a spiritual nature, lusteth against the flesh, and cannot be turned into it; more likely the goodness of God in his providential dispensations, which is despised by some, and abused by others; but rather the doctrine of grace, which though lasciviousness is not in its nature, nor has it any natural tendency to it, yet wicked men turn or transfer it from its original nature, design, and use, to a foreign one: and they may be said to turn it into lasciviousness, either by asserting it to be a licentious doctrine, when it is not; or by treating it in a wanton and ludicrous manner, scoffing at it, and lampooning it; or by making the doctrine of grace universal, extending it equally alike to all mankind, and thereby harden and encourage men in sin,

And denying the only Lord God; God the Father, who is the only sovereign Lord, both in providence and grace; and the only God, not to the exclusion of the Son and Spirit, but in opposition to nominal and fictitious deities, or Heathen gods; and he was denied by these men, if not in words, yet in works: the word "God" is left out in the Alexandrian copy, and in the Vulgate Latin version,

And our Lord Jesus Christ; as his deity, or sonship, or humanity, or that he was the Messiah, or the alone Saviour, or his sacrifice, satisfaction, and righteousness; with respect to either of which he may be said to be denied doctrinally, as he is also practically, when men do not walk worthy of their profession of him; and both might be true of these men, and therefore their condemnation was righteous. The copulative "and" is omitted in the Syriac version, which seems to make this clause explanative of the former.

Gill: Jud 1:5 - -- I will therefore put you in remembrance, though ye once know this,.... The Alexandrian copy, and some others, and the Vulgate Latin version, read, "kn...

I will therefore put you in remembrance, though ye once know this,.... The Alexandrian copy, and some others, and the Vulgate Latin version, read, "knew all things"; but rather it is to be restrained by the following instance of, God's vengeance on unbelievers; which with others is produced, to vindicate the divine conduct in the condemnation of the above persons, and to show that that is certain, and may be expected, since God has always dealt thus with such persons; and this they knew by reading of the Scriptures; at least they had known it once, though it might now be forgotten by them; and they had known it once for all; they had been perfectly acquainted with it; which is said, lest the apostle should be thought to write to persons ignorant, and rude in knowledge, and to show that he wrote nothing new and unheard of, and so should have the more weight and influence upon them; and he thought fit to remind them of it, though they had known it: it is one part of the work of the ministers of the word to put people in mind of what they have known; which is necessary, because of the inattentiveness of hearers, their forgetfulness, and loss of knowledge, and the weakness of some capacities to take in, and retain things; and if the judgment is not more informed hereby, yet the affections may be afresh raised, and grace be drawn out into exercise, and the mind be established and confirmed. The instance follows,

how that the Lord, having saved the people out of the land of Egypt; that is, the people of Israel, who were the chosen people of God, a special people, above all others, and had peculiar privileges; these the Lord brought out of the land of Egypt, with an high hand, and a mighty arm, and saved them out of their bondage, and delivered out of their oppressions and afflictions: the Alexandrian copy, and some others, the Vulgate Latin, and Ethiopic versions, instead of "the Lord", read "Jesus": and yet, though they were a special people, and notwithstanding this wonderful deliverance, and great salvation, he

afterward destroyed them that believed not; their carcasses fell in the wilderness by one judgment or another upon them; so that of all that came out of Egypt, but two entered into the land of Canaan: this shows the evil nature of unbelief; and that God will not suffer sin to go unobserved in any; no outward privileges and profession will screen any from divine vengeance; God sometimes makes severe examples of mere nominal professors; nor must false teachers, deniers of Christ, and perverters of his Gospel, expect to go free: moreover, it may be observed, that God may do great things for persons, and yet after all destroy them; great riches and honours may be conferred on some, great natural gifts on others; some may seem as if they had the grace of God, and were brought out of spiritual Egypt, and enjoy great mercies and favours, and have many deliverances wrought for them, and yet at last perish.

Gill: Jud 1:6 - -- And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for t...

And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place:

but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see 2Pe 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place g,

He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in 2Pe 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody

unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call יום דינא רבא, "the day of the great judgment" h. This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel?

Gill: Jud 1:7 - -- Even as Sodom and Gomorrha, and the cities about them,.... Admah and Zeboiim, for Zoar was spared. This is a third instance of God's vengeance on sinn...

Even as Sodom and Gomorrha, and the cities about them,.... Admah and Zeboiim, for Zoar was spared. This is a third instance of God's vengeance on sinners; and which, like that of the Israelites, and of the angels, was after great favours had been enjoyed: these places were delightfully situated, and very fruitful, as the garden of God; they were under a form of government, had kings over them, and had lately had a very great deliverance from the kings that carried them captive, being rescued by Abraham; they had a righteous Lot among them, who was a reprover in the gate, and Abraham made intercession for them with God. But they

in like manner giving themselves over to fornication; not as the angels, who are not capable of sinning in such a manner; though the Jews make this to be a sin of theirs, and so interpret Gen 6:2 i, but rather the Israelites, among whom this sin prevailed, 1Co 10:8; though it seems best of all to refer it to the false teachers that turned the grace of God into lasciviousness, and were very criminal this way; and then the sense is, that in like manner as they, the inhabitants of Sodom and Gomorrah, gave themselves over to the sin of fornication; wherefore these men might expect the same judgments that fell upon them, since their sin was alike; which sin is a work of the flesh, contrary to the law of God, is against the body, and attended with many evils; exposes to judgment here and hereafter, and unfits for the communion of the saints, and for the kingdom of heaven:

and going after strange flesh; or "other flesh"; meaning not other women besides their own wives, but men; and designs that detestable and unnatural sin, which, from these people, is called sodomy to this day; and which is an exceeding great sin, contrary to the light of nature and law of God, dishonourable to human nature, and scandalous to a nation and people, and commonly prevails where idolatry and infidelity do, as among the Papists and Mahometans; and arose from idleness and fulness of bread in Sodom, and was committed in the sight of God, with great impudence: their punishment follows,

are set forth for an example; being destroyed by fire from heaven, and their cities turned into a sulphurous lake, which continues to this day, as a monument of God's vengeance, and an example to all such who commit the same sins, and who may expect the same equitable punishment; and to all who live ungodly lives, though they may not be guilty of the same crimes; and to all that slight and reject the Gospel revelation, with whom it will be more intolerable than for Sodom and Gomorrah; and to antichrist, who bears the same name, and spiritually is called Sodom and Egypt; and particularly to all false teachers, who besides their strange doctrines, go after strange flesh:

suffering the vengeance of eternal fire; which may be understood of that fire, with which those cities, and the inhabitants of it, were consumed; which, Philo the k Jew says, burnt till his time, and must be burning when Jude wrote this epistle. The effects of which still continues, the land being now brimstone, salt, and burning; and is an emblem and representation of hell fire, between which there is a great likeness; as in the matter of them, both being fire; in the efficient cause of them, both from the Lord; and in the instruments thereof, the angels, who, as then, will hereafter be employed in the delivery of the righteous, and in the burning of the wicked; and in the circumstance attending both, suddenly, at an unawares, when not thought of, and expected; and in the nature of them, being a destruction total, irreparable, and everlasting: and this agrees with the sentiments of the Jews, who say l, that "the men of Sodom have no part or portion in the world to come, and shall not see the world to come.

And says R. Isaac,

"Sodom is judged בדינא דגיהנם, "with the judgment of hell" m.

Gill: Jud 1:8 - -- Likewise also these filthy dreamers defile the flesh,.... Which may be literally understood, either of the Jewish doctors, who pretended to be interpr...

Likewise also these filthy dreamers defile the flesh,.... Which may be literally understood, either of the Jewish doctors, who pretended to be interpreters of dreams, as R. Akiba, R. Lazar, and others n; or of the false teachers in the apostle's time, and of their filthy dreams, and nocturnal pollutions in them; which sense the Arabic and Ethiopic versions confirm; the former rendering the words thus, "so these retiring in the time of sleep, defile their own flesh"; and the latter thus, "and likewise these, who in their own sleep, pollute their own flesh"; as also of their pretensions to divine assistance and intelligence by dreams; and likewise may be figuratively understood of them; for false doctrines are dreams, and the teachers of them dreamers, Jer 23:25, as are all those doctrines of men that oppose the trinity of persons in the Godhead; that contradict the deity and sonship of Christ; that depreciate any of his offices; that lessen the glory of the person and grace of the Spirit; that cry up the purity, power, and righteousness of human nature, and are contrary to the free grace of God. These arise from the darkness of the understanding, and a spirit of slumber upon them; are the fictions of their own brain, and of their roving imagination; are illusory and deceitful, and are in themselves vanities, and like dreams pass away. And the dreamers of these dreams may be said to "defile the flesh"; since they appear to follow and walk after the dictates of corrupt nature; and because by their unclean practices, mentioned in the preceding verse, they defile the flesh, that is, the body: all sin is of a defiling nature, and all men are defiled with it; but these were notoriously so; and often so it is, that unclean practices follow upon erroneous principles,

Despise dominion; either the government of the world by God, denying or speaking evil of his providence; the Ethiopic version renders it, "they deny their own God", either his being, or rather his providence; or the dominion and kingly power of Christ, to which they cared not to be subject; or rather civil magistracy, which they despised, as supposing it to be inconsistent with their Christian liberty, and rejected it as being a restraint on their lusts; choosing rather anarchy and confusion, that they might do as they pleased, though magistracy is God's ordinance, and magistrates are God's representatives:

and speak evil of dignities; or "glories"; the Arabic version reads, "the God of glory": this is to be understood either of angels, those glorious creatures, called thrones, dominions, &c. or ecclesiastical governors, who are set in the first and highest place in the church, and are the glory of the churches; or else civil magistrates, as before, who are the higher powers, and sit in high places of honour and grandeur. False teachers are injurious to themselves, disturbers of churches, and pernicious to civil government,

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Commentary -- Verse Notes / Footnotes

NET Notes: Jud 1:1 Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text...

NET Notes: Jud 1:2 Grk “may mercy and peace and love be multiplied to you.”

NET Notes: Jud 1:3 I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had...

NET Notes: Jud 1:4 The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the...

NET Notes: Jud 1:5 Grk “the second time.”

NET Notes: Jud 1:6 The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in...

NET Notes: Jud 1:7 “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

NET Notes: Jud 1:8 The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether th...

Geneva Bible: Jud 1:1 Jude, the servant of Jesus Christ, and ( a ) brother of James, to them that are sanctified ( b ) by God the Father, and preserved in Jesus Christ, [an...

Geneva Bible: Jud 1:3 ( 1 ) Beloved, when I gave all diligence to write unto you of the ( d ) common salvation, it was needful for me to write unto you, and exhort [you] th...

Geneva Bible: Jud 1:4 ( 2 ) For there are certain men crept in unawares, who were before of old ordained to this condemnation, ( 3 ) ungodly men, turning the grace of our G...

Geneva Bible: Jud 1:5 ( 4 ) I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterwar...

Geneva Bible: Jud 1:6 ( 5 ) And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the ...

Geneva Bible: Jud 1:7 Even as Sodom and Gomorrha, and the cities about them in like manner, ( g ) giving themselves over to fornication, and going after ( h ) strange flesh...

Geneva Bible: Jud 1:8 Likewise also these ( i ) [filthy] dreamers defile the flesh, ( 6 ) despise ( k ) dominion, and speak evil of dignities. ( i ) Who are so stupid and ...

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Commentary -- Verse Range Notes

TSK Synopsis: Jude - --1 He exhorts them to be constant in the profession of the faith.4 False teachers are crept in to seduce them, for whose evil doctrine and manners horr...

MHCC: Jud 1:1-4 - --Christians are called out of the world, from the evil spirit and temper of it; called above the world, to higher and better things, to heaven, things ...

MHCC: Jud 1:5-7 - --Outward privileges, profession, and apparent conversion, could not secure those from the vengeance of God, who turned aside in unbelief and disobedien...

MHCC: Jud 1:8-16 - --False teachers are dreamers; they greatly defile and grievously wound the soul. These teachers are of a disturbed mind and a seditious spirit; forgett...

Matthew Henry: Jud 1:1-2 - -- Here we have the preface or introduction, in which, I. We have an account of the penman of this epistle, Jude, or Judas, or Judah. He was name-s...

Matthew Henry: Jud 1:3-7 - -- We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Chris...

Matthew Henry: Jud 1:8-15 - -- The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy reli...

Barclay: Jud 1:1-2 - --Few things tell more about a man than the way in which he speaks of himself; few things are more revealing than the titles by which he wishes to be k...

Barclay: Jud 1:1-2 - --Before we leave this opening passage, let us think a little more about this calling of God and try to see something of what it means. (i) Paul speaks...

Barclay: Jud 1:3 - --Here we have the occasion of the letter. Jude had been engaged on writing a treatise about the Christian faith; but there had come news that evil an...

Barclay: Jud 1:4 - --Here is the peril which made Jude lay aside the treatise he was about to write and take up his pen to write this burning letter. The peril came from ...

Barclay: Jud 1:5-7 - --(1) The Fate Of Israel Jude issues a warning to the evil men who were perverting the belief and conduct of the church. He tells them that he is, in ...

Barclay: Jud 1:8-9 - --Jude begins this passage by comparing the evil men with the false prophets whom Scripture condemns. Deu 13:1-5sets down what is to be done with "the...

Constable: 3Jo 1:5--Jud 1:7 - --A. Gaius' Love vv. 5-8 John commended Gaius for his love of the brethren to encourage him to continue practicing this virtue. v. 5 John loved Gaius as...

Constable: 3Jo 1:9--Jud 1:10 - --B. Diotrephes' Lack of Love vv. 9-11 Gaius' good example stands out more clearly beside Diotrephes' bad example. Diotrephes is a rare name and means "...

Constable: Jud 1:1-2 - --I. INTRODUCTION vv. 1-2 Jude began his epistle by identifying himself and by wishing God's blessing on his readers to prepare them for what follows. v...

Constable: Jud 1:3-4 - --II. THE PURPOSE OF THIS EPISTLE vv. 3-4 Jude explained his reason for writing this letter to introduce what follows and to impress the urgency of his ...

Constable: Jud 1:5-16 - --III. WARNINGS AGAINST FALSE TEACHERS vv. 5-16 "The brief epistle of Jude is without parallel in the New Testamen...

College: Jude - --JUDE I. ADDRESS AND GREETING (1-2) 1 Jude, a servant of Jesus Christ and a brother of James, To those who have been called, who are loved by God th...

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Commentary -- Other

Evidence: Jud 1:3 USING THE LAW IN EVANGELISM Regarding the Law's use in evangelism, Martin Luther stated: "This now is the Christian teaching and preaching, which God...

Evidence: Jud 1:4 False converts have " crept in unawares" and sit amid God’s people. They think that salvation and sin are compatible. They are actually workers of ...

Evidence: Jud 1:7 QUESTIONS & OBJECTIONS " God made me to be a homosexual, so He doesn’t want me to change." Homosexuals argue that they did not make a conscious de...

Evidence: Jud 1:8 Here is an insight into the heart of a false convert : he has unclean imaginations, is sexually immoral, and refuses to submit to church (biblical) au...

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Introduction / Outline

Robertson: Jude (Book Introduction) THE EPISTLE OF JUDE ABOUT a.d. 65 TO 67 By Way of Introduction The Author He calls himself Judas, but this was a very common name. In the N.T....

Vincent: Jude (Book Introduction) The Epistle of JudeThis brief letter is assigned to the Judas of Mat 13:55, one of the brethren of Jesus, and of James, the author of the catholic epi...

JFB: Jude (Book Introduction) AUTHOR.--He calls himself in the address "the servant of Jesus Christ, and brother of James." See Introduction to the Epistle of James, in proof of Ja...

TSK: Jude (Book Introduction) St. Jude, says Origen, has written an Epistle in a few lines indeed, but full of vigorous expressions of heavenly grace - Ιουδας [Strong’s...

TSK: Jude 1 (Chapter Introduction) Overview Jud 1:1, He exhorts them to be constant in the profession of the faith; Jud 1:4, False teachers are crept in to seduce them, for whose ev...

Poole: Jude 1 (Chapter Introduction) ARGUMENT Some question there hath been concerning the penman of this Epistle, and some have thought that Jude the apostle was not the man, whoe...

MHCC: Jude (Book Introduction) This epistle is addressed to all believers in the gospel. Its design appears to be to guard believers against the false teachers who had begun to cree...

MHCC: Jude 1 (Chapter Introduction) (Jud 1:1-4) The apostle exhorts to stedfastness in the faith. (Jud 1:5-7) The danger of being infected by false professors, and the dreadful punishme...

Matthew Henry: Jude (Book Introduction) An Exposition, with Practical Observations, of The General Epistle of Jude This epistle is styled (as are some few others) general or Catholic, be...

Matthew Henry: Jude 1 (Chapter Introduction) We have here, I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society (Jud 1:1,...

Barclay: Jude (Book Introduction) INTRODUCTION TO THE LETTER OF JUDE The Difficult And Neglected Letter It may well be said that for the great majority of modern readers reading the l...

Barclay: Jude 1 (Chapter Introduction) What It Means To Be A Christian (Jud_1:1-2) The Call Of God (Jud_1:1-2 Continued) Defending The Faith (Jud_1:3) The Peril From Within (Jud_1:4) ...

Constable: Jude (Book Introduction) Introduction Historical background Traditionally the writer of this epistle was Judas,...

Constable: Jude (Outline) Outline I. Introduction vv. 1-2 II. The purpose of this epistle vv. 3-4 ...

Constable: Jude Jude Bibliography Alford, Henry. The Greek Testament. 4 vols. London: Rivingtons, 1859-1861. Ba...

Haydock: Jude (Book Introduction) THE CATHOLIC EPISTLE OF ST. JUDE, THE APOSTLE. INTRODUCTION. This Epistle, as we find by Eusebius (lib. iii. History of the Church, chap. xx...

Gill: Jude (Book Introduction) INTRODUCTION TO JUDE That this epistle was written by Jude, one of the twelve apostles of Christ, and not by Jude the fifteenth bishop of Jerusalem...

Gill: Jude 1 (Chapter Introduction) INTRODUCTION TO JUDE 1 The writer of this epistle describes himself by his name, Jude; by his spiritual condition, "a servant of Christ"; and by hi...

College: Jude (Book Introduction) INTRODUCTION One writer calls Jude "the most neglected book in the New Testament." One seldom hears sermons, Bible classes, or devotional readings fr...

College: Jude (Outline) OUTLINE I. ADDRESS AND GREETING - 1-2 II. REASON FOR WRITING - 3-4 III. JUDGMENT OF THE UNGODLY - 5-19 A. Three Biblical Examples of Ungod...

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TIP #15: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
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